## Kitzur Shulchan Arukh Siman 14

###### Kitzur Shulchan Arukh 14:1
[Kitzur Shulchan Arukh 14:1](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/14:1)

מִן הוֹדוּ עַד לְאַחַר הַשִּׁירָה הֵמָּה פְּסוּקֵי דְזִמְרָה. וּבָרוּךְ שֶׁאָמַר הִיא בְּרָכָה שֶׁלִּפְנֵיהֶם, וְיִשְׁתַּבַּח הִיא בְּרָכָה שֶׁלְּאַחֲרֵיהֶם מִשֶּׁהִתְחִיל בָּרוּךְ שֶׁאָמַר עַד לְאַחַר גְּמַר הַתְּפִלָּה, אָסוּר לְהַפְסִיק בְּדִבּוּר אֲפִלּוּ בִּלְשׁוֹן הַקֹּדֶשׁ (וְכֵן בְּכָל מָקוֹם שֶׁאָסוּר לְהַפְסִיק, אָסוּר אֲפִלּוּ בִּלְשׁוֹן הַקֹּדֶשׁ). אַךְ לְעִנְיַן הֶפְסֵק לִדְבַר מִצְוָה, יֵשׁ חִלּוּק בֵּין פְּסוּקֵי דְזִמְרָה וּבִרְכוֹתֶיה, לִקְרִיאַת שְׁמַע וּבִרְכוֹתֶיהָ. בִּפְסוּקֵי דְזִמְרָה, אֲפִלּוּ בְּאֶמְצַע בָּרוּךְ שֶׁאָמַר וּבְאֶמְצַע יִשְׁתַּבַּח, אִם שׁוֹמֵעַ אֵיזֶה בְּרָכָה, מֻתָּר לוֹ לַעֲנוֹת אָמֵן. וְכֵן אִם שׁוֹמֵעַ שֶׁהַקָּהָל אוֹמְרִים קְרִיאַת שְׁמַע, אוֹמֵר עִמָּהֶם פָּסוּק שְׁמַע יִשְֹרָאֵל וְגוֹ'. וּמִכָּל שֶׁכֵּן לְקַדִּישׁ וְלִקְדֻשָּׁה וּלְבָרְכוּ דְּמֻתָּר לוֹ לְהַפְסִיק וְלַעֲנוֹת עִם הַקָּהָל. וּמִכָּל מָקוֹם אִם אֶפְשָׁר לוֹ לְכַוֵּן, שֶׁיַּפְסִיק לְאֵלּוּ בִּמְקוֹם הֶפְסֵק, כְּגוֹן מִזְמוֹר לְמִזְמוֹר, אוֹ לְכָל הַפָּחוֹת בֵּין פָּסוּק לְפָסוּק, יַעֲשֶׂה כֵּן. וּבָרוּךְ הוּא וּבָרוּךְ שְׁמוֹ לֹא יֹאמַר תּוֹךְ פְּסוּקֵי דְזִמְרָה, אֲפִלּוּ בִּמְקוֹם הֶפְסֵק (כֵּיוָן שֶׁאֵינוֹ נִזְכָּר בַּגְּמָרָא). וְכֵן הַנֹּסַח יִתְבָּרַךְ וְיִשְׁתַּבַּח וְכוּ' שֶׁאוֹמְרִים כְּשֶׁהַחַזָּן מְנַגֵּן בָּרְכוּ, לֹא יֹאמַר, כֵּיוָן שֶׁאֵינוֹ אֶלָּא מִנְהָג. וְכֵן אִם עָשָׂה צְרָכָיו וְרוֹחֵץ יָדָיו, נִרְאֶה לִי דְּלֹא יֹאמַר בִּרְכַּת אֲשֶׁר יָצַר, כֵּיוָן שֶׁיָּכוֹל לְאָמְרָהּ אַחַר כָּךְ (וְעַיֵּן לְקַמָּן סָעִיף ח'. וְדִינֵי הֶפְסֵק בִּקְרִיאַת שְׁמַע ובִרְכוֹתֶיהָ, יְבֹאַר אי"ה בסִימָן ט"ז) (נא סה סו קכד).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Pesukei D'zimrah consists of psalms and prayers beginning with *Hodu* until after the *Shirah (Oz Yashir)*. *Baruch She'amar* is the preceding berachah and *Yishtabach* is the concluding berachah. It is prohibited to speak, even in Hebrew, between *Baruch She'amar* until after *Shemoneh Esrei*. (Similarly, wherever interruption is prohibited it is prohibited even in Hebrew.) There is a difference between *pesukei d'zimrah* and its *berachos*, and *Kerias Shema* and its *berachos* regarding an interruption for the purpose of a mitzvah. During *pesukei d'zimrah* even in mid- *Baruch She'amar* or in mid- *Yishtabach*, if you hear any berachah you may answer: *Amein*. Similarly, if you hear the congregation saying *Kerias Shema*, you may recite *Shema Yisroel* with them.¹ Who is our God, is One” is the Jew’s acceptance of the “yoke of the Heavenly Kingdom” (קַבָּלַת עוֹל מַלְכוּת שָׁמַיִם). When the congregation is saying the *Shema*, the individual should say the verse along with them so as not to appear as refusing to accept the yoke of the Heavenly Kingdom. (See Chapt. 17 Para 10). Certainly for Kaddish, for *Kedushah*, and for *Barechu* you may interrupt and respond with the congregation.²—Orphan’s Kaddish may be said in mid-*pesukei d’zimrah* (*She’eilas Shalom*, Chapt. 43); it is also permitted to call a tenth for the minyan. (*Shearim Metzuyanim Behalachah* from Resp. *Peri Hasadeh* vol. II:15. However, if you can arrange to interrupt for these prayers at a pause, such as between psalms, or at least between verses, you should do so. *Baruch hu u'varuch shemo* should not be said in mid *pesukei d'zimrah* even at a pause (since *baruch hu u'varuch shemo* is not mentioned in the Talmud.) Also, the words: *Yisbarach veyishtabach* etc. that are said when the *chazzan* sings *Barechu* should not be said [during *pesukei d'zimrah*], since it is only a custom. Similarly, if you went to the lavoratory and washed your hands, it seems to me that you should not recite the berachah, *Asher Yatzar*, since you can recite it afterwards.³ one should wait until the end of *Yishtabach* to recite the *berachos* over them (Author’s note—*Eshkol* 1955 edition) (See para. 8).

footnotes:
¹ שְׁמַע יִשְׂרָאֵל ה׳ אֱלׂקֵינוּ ה׳ אָחָד—“Hear, Israel! Adon-oy
² Kaddish Yasom
³ If a tallis and tefillin first become available during pesukei d’zimrah


###### Kitzur Shulchan Arukh 14:2
[Kitzur Shulchan Arukh 14:2](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/14:2)

יֹאחַז שְׁתֵּי הַצִּיצִיּוֹת שֶׁלְּפָנָיו וְיֹאמַר בָּרוּךְ שֶׁאָמַר בַּעֲמִידָה, וּבְתַשְׁלוּם מְהֻלָּל בַּתִּשְׁבָּחוֹת יְנַשְּׁקֵן וְיַנִּיחֵן. וְיֹאמַר כָּל פְּסוּקֵי דְזִמְרָה בְּנַחַת וּבִנְעִימָה וְלֹא בִּמְרוּצָה, וִידַקְדֵּק בְּכָל הַתֵּבוֹת כְּאִלּוּ הָיָה מוֹנֶה מָעוֹת, וִיכַוֵּן פֵּרוּשׁ הַמִּלּוֹת. וּמִכָּל שֶׁכֵּן בְּפָסוּק פּוֹתֵחַ אֶת יָדֶךָ וְגוֹ', שֶׁצָּרִיךְ לְאָמְרוֹ בְּכַוָּנָה גְדוֹלָה, שֶׁיְכַוֵּן פֵּרוּשׁ הַמִּלּוֹת וְיִתְפַּלֵּל בְּמַחְשַׁבְתוֹ עַל מְזוֹנוֹתָיו וְעַל מְזוֹנוֹת כָּל יִשְֹרָאֵל. וְאִם לֹא כִוֵּן בּוֹ כְּלָל, אֲפִלּוּ בְּדִיעֲבַד צָרִיךְ לַחֲזֹר וּלְאָמְרוֹ בְּכַוָּנָה. בֵּין אֱלִילִים וּבֵין וַה' שָׁמִים עָשָׂה, צָרִיךְ לְהַפְסִיק קְצָת, שֶׁלֹּא יְהֵא נִרְאֶה כְּחוֹזֵר לְמָעְלָה (נ"א).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
You should hold the two front tzitzis and say *Baruch She'amar* while standing, and upon completing *mehulall batishbachos*, kiss them and release them. The entire *pesukei d'zimrah* should be said calmly, in a pleasant and unhurried [manner]. Be careful of every word as if you were counting money. Pay attention to the meaning of the words, especially [while saying] the verse, *poseach es yadecha* etc. [You open Your hand]. This verse should be said with great concentration and prayer for your own sustenance as well as the sustenance of all Israel. If you did not concentrate at all, even after having completed [the verse] you must read it again attentively. Between [the word:] *Elilim* [idols] and [the words:] *v'Adon-y sho'maim osoh*, you should pause momentarily, so that it not seem as if referring to the above.⁴

footnotes:
⁴ The verse states: כִּי כָּל אֱלׂהֵי הָעַמִּים אֱלִילִים, וַה׳ שָׁמַיִם עָשָׂה, “For all the gods of the peoples are idols, [whereas] Adono-y made the heavens.” Joining אֱלִילִים (idols) with וַה׳ (and Adon-oy) destroys the intended meaning and, moreover, is blasphemous.


###### Kitzur Shulchan Arukh 14:3
[Kitzur Shulchan Arukh 14:3](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/14:3)

יִזָּהֵר שֶׁלֹּא לִגַּע בִּשְׁעַת פְּסוּקֵי דְזִמְרָה וּמִכָּל שֶׁכֵּן עַד גְּמַר הַתְּפִלָּה בִּמְקוֹמוֹת הַמְּכֻסִּין בְּגוּפוֹ, אוֹ בְּרֹאשׁוֹ בְּמָקוֹם הַמְּכֻסֶּה. וְכֵן בְּצוֹאַת הַחֹטֶם וּבְצוֹאַת הָאֹזֶן אָסוּר לִגַּע כִּי אִם עַל יְדֵי מִטְפַּחַת. וְאִם נָגַע בְּיָדוֹ, יֵשׁ לִרְחֹץ יָדוֹ בַמָּיִם. וְאִם הוּא בִּשְׁעַת תְּפִלָּה וְאִי אֶפְשָׁר לוֹ לָזוּז וּלְבַקֵּשׁ מַיִם, דַּי לוֹ בְּנִקְיוֹן צְרוֹר אוֹ חוֹכֵךְ יָדוֹ בַּכֹּתֶל וְכַדּוֹמֶה (צ"ב צ"ז).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
You must be careful not to touch places of the body which are normally covered, or the covered area of the head when saying *pesukei d'zimrah* and certainly until after all the prayers. The mucus in the nose as well as within the ear is also not to be touched unless by means of a cloth. If you did touch [the above] with your hand, wash your hand with water. If you are in mid-*Shemoneh Esrei* when you cannot go for water, it is sufficient to cleanse with a stone, or by rubbing your hand against the wall, or by any similar means.


###### Kitzur Shulchan Arukh 14:4
[Kitzur Shulchan Arukh 14:4](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/14:4)

מִזְמוֹר לְתוֹדָה אוֹמְרִים בַּעֲמִידָה וּבְשִׂמְחָה, שֶׁהוּא בִּמְקוֹם קָרְבַּן תּוֹדָה. וְכֵן מִן וַיְבָרֵךְ דָוִיד עַד אַתָּה הוּא ה' הָאֱלֹהִים, יֹאמַר בַּעֲמִידָה. וְכֵן הַשִּׁירָה יֹאמַר בַּעֲמִידָה בְּכַוָּנָה וּבְשִׂמְחָה. וְכֵן בְּבִרְכַּת יִשְׁתַּבַּח יַעֲמֹד (סִימָן א' נ"א נ"ג).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
[The Psalm] *Mizmor Lesodah* should be said while standing and with joy for [this psalm] represents the Thanksgiving sacrifice.⁵ Similarly, from *Vayevarach David* until *atah hu Hashem Ha'elokim*, should be said while standing. The *Shirah*,⁶ too, should be said while standing, with concentration and with joy. During the berachah—*Yishtabach*, you should also stand.

footnotes:
⁵ The sacrifice offered as a thanksgiving for being saved from illness or catastrophe.
⁶ I.e., אָז יָשִׁיר (Ex. 15:1–9).


###### Kitzur Shulchan Arukh 14:5
[Kitzur Shulchan Arukh 14:5](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/14:5)

בַּשַׁבָּת וּבְיוֹם טוֹב אֵין אוֹמְרִים מִזְמוֹר לְתוֹדָה, מִפְּנֵי שֶׁקָּרְבַּן תּוֹדָה בָּא בִּנְדָבָה, וְאֵין מְבִיאִים נְדָרִים וּנְדָבוֹת בַּשַׁבָּת וּבְיוֹם טוֹב. גַּם אֵין אוֹמְרִים אוֹתוֹ בְּחֹל הַמּוֹעֵד פֶּסַח, מִפְּנֵי שֶׁאֵין קָרְבַּן תּוֹדָה בָּא אָז, לְפִי שֶׁעִם הַתּוֹדָה צְרִיכִין לְהָבִיא עֲשָׂרָה לַחְמֵי חָמֵץ. וְלֹא בְּעֶרֶב פֶּסַח כִּי שֶׁמָּא לֹא יוּכְלוּ לְאָכְלָם עַד זְמַן אִסּוּר חָמֵץ וְיִצְטָרְכוּ לְשָׂרְפָן. וְלֹא בְּעֶרֶב יוֹם הַכִּפּוּרִים, מִפְּנֵי שֶׁמְּמַעֵט זְמַן אֲכִילָתָם וּמֵבִיא קָדָשִׁים לִידֵי פְסוּל (נ"א).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
At the time of the Beis HaMikdosh a Thanksgiving sacrifice, *Korbon Todah*, was brought by:
1) A person released from prison, 2) A seriously ill person who recuperated, 3) A person returning from a sea voyage, 4) A person travelling through the wilderness and arriving at his destination. As with other sacrifices, after the destruction of the Temple, we now substitute prayer and discussion of the *korbonos*. It is for this reason that in our prayers we mirror some aspects of the actual *korbonos*. Thus, on a day that a particular *korbon* is not brought, we do not say the prayer that represents that *korbon*.
Only communal sacrifices which have a set period within which they must be brought are permitted on Shabbos and Yom Tov. Individual *korbonos*, such as the *Todah*, or communal sacrifices that have no allotted time may not be brought on Shabbos and Yom Tov. A *Todah* (or any other *korbon*, for that matter) is not brought when the full time allotted for the eating of the *korbon* is not available (in this case—one day and the following night).
On Shabbos and Yom Tov *Mizmor Lesodah* is omitted because the *Todah* sacrifice is voluntary, and voluntary sacrifices may not be brought on Shabbos and Yom Tov. It is also omitted in the intermediary days of *Pesach* because a *Todah* sacrifice is not brought then, since, along with the *Todah*, ten leavened breads are also required. *Pesach* eve, too, [the *Todah* is not brought] since, [the breads] may possibly not be eaten by the time the *chametz* prohibition begins and they will have to be burnt. *Yom Kippur* eve, [too, the *Todah* is not brought] because the time for eating is diminished, causing sacrifices to become invalid.⁷ (invalid) and require burning.

footnotes:
⁷ For fear that not given enough time to be eaten they become נוֹתַר—leftovers which are pasul


###### Kitzur Shulchan Arukh 14:6
[Kitzur Shulchan Arukh 14:6](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/14:6)

אִם אִחֵר מִלָּבוֹא לְבֵית הַכְּנֶסֶת עַד לְאַחַר שֶׁהִתְחִילוּ הַצִּבּוּר לְהִתְפַּלֵּל, וְאִם יִתְפַּלֵּל כַּסֵּדֶר לֹא יַגִּיעַ לְהִתְפַּלֵּל תְּפִלַּת שְׁמוֹנֶה עֶשְׂרֵה עִמָּהֶם, וְהָעִקָּר הוּא שֶׁיִּתְפַּלֵּל שְׁמוֹנֶה עֶשְׂרֵה עִם הַצִּבּוּר, עַל כֵּן יָכוֹל לְדַלֵּג כַּאֲשֶׁר יִתְבָּאֵר. אַךְ בִּרְכַּת עַל נְטִילַת יָדַיִם וּבִרְכוֹת הַתוֹרָה וּבִרְכַּת אֱלֹהַי נְשָׁמָה, לְעוֹלָם צָרִיךְ לוֹמַר קֹדֶם הַתְּפִלָּה (כְּמוֹ שֶׁכָּתוּב בְּסִימָן ז'). וְעַל כֵּן אִם לֹא אֲמָרָן בְּבֵיתוֹ, צָרִיךְ לְאָמְרָן בְּבֵית הַכְּנֶסֶת, וַאֲפִלּוּ אִם עַל יְדֵי זֶה יִתְאַחֵר מִלְּהִתְפַּלֵּל עִם הַצִּבּוּר. וְגַם קְרִיאַת שְׁמַע עִם הַבְּרָכוֹת בְּשַׁחֲרִית, צָרִיךְ לוֹמַר דַּוְקָא קֹדֶם שְׁמוֹנֶה עֶשְׂרֵה, דְּהַיְנוּ שֶׁיַּתְחִיל בִּרְכַּת יוֹצֵר אוֹר וְיִתְפַלֵּל כַּסֵּדֶר עַד אַחַר שְׁמוֹנֶה עֶשְׂרֵה בְּלִי שׁוּם הֶפְסֵק (כְּדֵי לְהַסְמִיךְ גְּאֻלָּה לִתְפִלָּה. דְּהַיְנוּ גָּאַל יִשְֹרָאֵל לִשְׁמוֹנֶה עֶשְׂרֵה), אֲבָל שְׁאָר הַבְּרָכוֹת וְכָל הַסֵּדֶר וּפְסוּקֵי דְזִמְרָה (בְּלִי בִּרְכַּת בָּרוּךְ שֶׁאָמַר וְיִשְׁתַּבַּח) יָכוֹל לְאָמְרָם גַּם לְאַחַר הַתְּפִלָּה.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If you did not arrive at the synagogue, until after the congregation had begun to pray, and by praying in the proper order you will not manage to recite the *Shemoneh Esrei* along with them, and, whereas, the main objective⁸ is that one pray the *Shemoneh Esrei* together with the congregation, you may, therefore omit [part of *pesukei d'zimrah*] as will [soon] be explained.⁹ will cause you to miss the proper time for *Kerias Shema* (See Chapt. 17:1) then you should certainly omit *pesukei d’zimrah* (Author’s note—*Eshkol* 1955 ed.). However, [in any circumstance,] the berachah—*al netilas yadayim*, the *berachos* on the Torah, and the berachah—*Elokai Neshamah*,¹⁰ must always be said before praying. Therefore, if you did not say them at home, you must say them at the synagogue, even if, as a result, you will lag behind [and be unable] to pray¹¹ with the congregation. with the congregation. Also *Kerias Shema* with its *berachos*,¹² which are said during *shacharis* prayers,¹³ and its *berachos* which are said at the *Ma’ariv* service. See Chapt. 70:3. must be said before *Shemoneh Esrei;* that is, you must begin with the berachah—*Yotzeir Or* and [continue] praying in the proper order until after *Shemoneh Esrei* without any interruption. (The berachah of Ga'al Yisroel must be adjoined with the Shemoneh Esrei without interruption.)¹⁴ However, the rest of the berachos,¹⁵. the rest of the order¹⁶. and *pesukei d'zimrah* (omitting "Baruch She'amar" and "Yishtabach")¹⁷ out of order, you must omit the pre- and after-berachos. can be said also after *Shemoneh Esrei*.

footnotes:
⁸ I.e., of תְּפִלָה בְּצִיבּוּר—congregational prayer.
⁹ If saying pesukei d’zimrah
¹⁰ See Chapt. 7:6, 7.
¹¹ You will be unable to pray the Shemoneh Esrei
¹² Beginning with … בָּרוּךְ אַתָּה ה׳ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם יוֹצֵר אוֹר.
¹³ In contrast to Kerias Shema
¹⁴ See Chapt. 18:2.
¹⁵ I.e. birchos hashachar
¹⁶ I.e. Korbonos
¹⁷ Since you are saying pesukei d’zimrah


###### Kitzur Shulchan Arukh 14:7
[Kitzur Shulchan Arukh 14:7](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/14:7)

וְלָכֵן לְאַחַר שֶׁאָמַר שָׁלֹשׁ בְּרָכוֹת הַנִּזְכָּרוֹת לְעֵיל וְהִנִּיחַ טַלִּית וּתְפִלִּין, אִם הוּא רוֹאֶה כִּי אֵין לוֹ עוֹד זְמָן שֶׁיּוּכַל לְהַגִּיעַ לְהִתְפַּלֵּל שְׁמוֹנֶה עֶשְׂרֵה עִם הַצִּבּוּר, אֶלָּא כְּשֶׁיְּדַלֵּג וְיַתְחִיל בְּבִרְכַת יוֹצֵר אוֹר, אֲזַי יַתְחִיל שָׁם. וְאִם יֵשׁ לוֹ זְמָן לוֹמַר גַּם בָּרוּךְ שֶׁאָמַר וּתְהִלָּה לְדָוִד עַד סוֹפוֹ, דְּהַיְנוּ שָׁם קָדְשׁוֹ לְעוֹלָם וָעֶד וְיִשְׁתַּבַּח, יֹאמְרֵם. יֵשׁ לוֹ זְמָן יוֹתֵר, יֹאמַר גַּם הַלְלוּיָהּ הַלְלוּ אֵל בְּקָדְשׁוֹ עַד כֹּל הַנְּשָׁמָה תְּהַלֵּל יָהּ הַלְלוּיָהּ. יֵשׁ לוֹ עוֹד זְמָן יוֹתֵר, יֹאמַר גַּם הַלְלוּיָהּ הַלְלוּ אֶת ה' מִן הַשָּׁמַיִם וְגוֹ'. יֵשׁ לוֹ עוֹד זְמָן יוֹתֵר, יֹאמַר גַּם שְׁאָר הַלְלוּיָהּ. יֵשׁ לוֹ עוֹד זְמָן יוֹתֵר, יֹאמַר גַּם וַיְבָרֵךְ דָּוִיד עַד לְשֵׁם תִּפְאַרְתֶּךָ. וְאִם יֵשׁ לוֹ עוֹד זְמָן יוֹתֵר, יֹאמַר גַּם הוֹדוּ עַד וְהוּא רַחוּם, וִידַלֵּג עַד וְהוּא רַחוּם שֶׁקֹדֶם אַשְׁרֵי וְשָׁם יַתְחִיל. וְהַמִּזְמוֹרִים שֶׁמּוֹסִפִין בַּשַׁבָּת וּבְיוֹם טוֹב, אִם אֵין לוֹ זְמָן לְאָמְרָם, אֲזַי כָּל הַמִּזְמוֹרִים וְהַפְּסוּקִים שֶׁאוֹמְרִים אוֹתָן בְּכָל יוֹם, לָהֶם הַקְּדִימָה. וְאִם יֵשׁ לוֹ זְמָן לוֹמַר קְצָת גַּם מֵאֵלּוּ שֶׁמּוֹסִיפִים נִרְאֶה לִי, דִּבְשַׁבָּת וּבְיוֹם הַכִּפּוּרִים, מִזְמוֹר שִׁיר לְיוֹם הַשַׁבָּת וְהַלֵּל הַגָּדוֹל (שֶׁהוּא הוֹדוּ לַה' כִּי טוֹב וְגוֹ), לָהֶם הַקְּדִימָה. וּבִשְׁאָר יוֹם טוֹב, לְהַלֵּל הַגָּדוֹל לְבַד, הַקְּדִימָה. וְאַחַר כָּךְ הַמִּזְמוֹר לַמְנַצֵּחַ, לְדָוִד בְּשַׁנּוֹתוֹ, תְּפִלָּה לְמֹשֶׁה. וְכָל אֵלּוּ הַמִּזְמוֹרִים וְהַפְּסוּקִים יֹאמְרֵם קֹדֶם יִשְׁתַּבַּח, וּלְאַחַר גְּמַר הַתְּפִלָּה יַשְׁלִים כָּל מַה שֶּׁדִּלֵּג, רַק בָּרוּךְ שֶׁאָמַר וְיִשְׁתַּבַּח אֵין אוֹמְרִים לְאַחַר הַתְּפִלָּה. וְאִם רוֹאֶה שֶׁאֲפִלּוּ אִם יַתְחִיל בְּבִרְכַּת יוֹצֵר אוֹר לֹא יוּכַל לְהִתְפַּלֵּל שְׁמוֹנֶה עֶשְׂרֵה עִם הַצִּבּוּר אֶלָּא אִם כֵּן יְמַהֵר, טוֹב לוֹ יוֹתֵר לְהִתְפַּלֵּל בִּפְנֵי עַצְמוֹ כַּסֵּדֶר בִּמְתִינוּת וּבְכַוָּנָה (ס"כ סָעִיף יא ויב) (נב רפא).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Therefore, if after having said the three above-mentioned¹⁸ and *Elokai neshamah*. *berachos* and having put on tallis and tefillin, you realize that you do not have sufficient time to reach and pray *Shemoneh Esrei* together with the congregation, unless you skip and begin with the berachah: *Yotzer Or*, then you should begin there. If you have enough time to say: *Baruch She'amar* and: *Tehillah leDavid*¹⁹ until the end, that is; [until:] *sheim kodsho l'olam va'ed* and *Yishtabach*, then you should say them. If you have more time, then you should also say: *Halleluyah, hallelu keil bekodsho*²⁰ until: *kol haneshama tehalleil y-oh, halleluyah*. If you have even more time, then you should also say: *Halleluyah, hallelu es Hashem min hashamayim* etc.²¹ If you have yet more time, you should say the rest of the *Halleluyah*'s. If you have even more time, then you should also say: *Vayevarech David* until: *lesheim tifartecha*. And if you have yet more time, then you should also say: *Hodu* until: *vehu rachum*, then skip until the *vehu rachum* which precedes *Ashrei* and begin there. Regarding the psalms that are added on Shabbos and Yom Tov, if you do not have sufficient time to say them, then all the psalms and verses that are said every day, have preference. If you have sufficient time to say some of those that are added, then it seems to me, that on Shabbos and Yom Kippur, *Mizmor Shir leyom HaShabbos*²² and the Great *Hallel* (which is *Hodu lashem ki tov* etc.²³ have preference,²⁴ 20:6 who rules that the “Great *Hallel*” is not essential and that *Nishmas* must always be said on Shabbos. whereas, on the other *Yamim Tovim*, only the Great *Hallel* has preference; followed by the psalm: *Lamnatzeach, leDavid beshanoso*,²⁵ [then] *Tefilla leMoshe*.²⁶ All of these psalms and verses should be said before *Yishtabach*. After completing the prayers you should make up all that you skipped; except: *Baruch She'amar* and *Yishtabach*²⁷ (52:6) cites *Mishkenos Yaakov* that it is preferable to pray individually rather than skip *Baruch She’amar* and *Yishtabach*. which are not said after prayers. If you realize that even if you begin with the berachah: *Yotzeir Or*, you will still not manage to pray the *Shemoneh Esrei* together with the congregation unless you rush, then, it is better to pray individually in the proper order, slowly and with concentration. (see above 20: 11, 12)

footnotes:
¹⁸ I.e. al netilas yadayim, birchas ha’Torah
¹⁹ Psalm 145.
²⁰ Psalm 150.
²¹ Psalm 148.
²² Psalm 92.
²³ Psalm 136.
²⁴ See Chayyei Adam
²⁵ Psalm 34.
²⁶ Psalm 90.
²⁷ Mishneh Berurah


###### Kitzur Shulchan Arukh 14:8
[Kitzur Shulchan Arukh 14:8](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/14:8)

אִם בָּא לְבֵית הַכְּנֶסֶת וְהַצִּבּוּר מַתְחִילִין לְהִתְפַּלֵּל פְּסוּקֵי דְזִמְרָה וְאֵין לוֹ טַלִּית וּתְפִלִּין וְהוּא מְצַפֶּה שֶׁיּוּבְאוּ לוֹ, יָכוֹל לְהִתְפַּלֵּל גַּם כֵּן פְּסוּקֵי דְזִמְרָה, וּכְשֶׁיּוּבְאוּ לוֹ טַלִּית וּתְפִלִּין, יַנִּיחֵם לְאַחַר יִשְׁתַּבַּח, קֹדֶם בִּרְכַּת יוֹצֵר אוֹר, וִיבָרֵךְ עֲלֵיהֶם. וְאִם מִתְיָרֵא שֶׁבְּעוֹד שֶׁיַנִּיחֵם יִתְעַכֵּב מִלְּהִתְפַּלֵּל שְׁמוֹנֶה עֶשְׂרֵה עִם הַצִּבּוּר, יְדַלֵּג מִן וְהוּא רַחוּם שֶׁבְּהוֹדוּ עַד וְהוּא רַחוּם שֶׁקֹּדֶם אַשְׁרֵי, אוֹ מִן וַיּוֹשַׁע עַד יִשְׁתַּבַּח, וְלֹא יֹאמַר רַק מִזְמוֹרִים הָעִקָּרִיִּים כְּמוֹ שֶׁכָּתוּב לְעֵיל, כְּדֵי שֶׁיְּהֵא לוֹ פְּנַאי לְהַנִּיחָם לְאַחַר שֶׁהוּא אָמַר יִשְׁתַּבַּח קֹדֶם שֶׁיֹּאמַר הַשְּׁלִיחַ צִבּוּר הַקַּדִּישׁ (וְעַיֵּן לעיל סִימָן י' סָעִיף כ"ג) (נ"ב נ"ג ס"ו).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If you arrive at the synagogue and the congregation is beginning to recite the *pesukei d'zimrah*, and you have no tallis and tefillin, but you expect that they will be brought to you you may also pray *pesukei d'zimrah*, and when the tallis and tefillin are brought, you should put them on after *Yishtabach*, before the berachah: *Yotzeir Or*, and then recite the berachah over them. If you are concerned that as a result of putting them on you will be prevented from praying *Shemoneh Esrei* together with the congregation, then you may skip from *vehu rachum* of *Hodu* until *vehu rachum* preceding *Ashrei*, or from *Vayosha* until *Yishtabach* and say only the major psalms as was written above (para. 7), so that you may have sufficient time to put them on after you have said *Yishtabach*, before the *chazzan* says Kaddish. (See above Chapter 10: 23).