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

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.

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.

[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).

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

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

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 leDavid¹⁹ 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 bekodsho²⁰ 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 HaShabbos²² 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 Yishtabach²⁷ (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

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).