{"id":2456,"date":"2020-06-24T08:51:58","date_gmt":"2020-06-24T12:51:58","guid":{"rendered":"https:\/\/utj.org\/viewpoints\/?p=2456"},"modified":"2020-06-25T16:01:24","modified_gmt":"2020-06-25T20:01:24","slug":"for-coronavirus-shortened-minyanim-daven-through-yishtabach-at-home","status":"publish","type":"post","link":"https:\/\/utj.org\/viewpoints\/2020\/06\/for-coronavirus-shortened-minyanim-daven-through-yishtabach-at-home\/","title":{"rendered":"For Coronavirus Shortened Minyanim, Daven Through Yishtabach At Home"},"content":{"rendered":"

In light of the coronavirus pandemic, many of the minyanim that have been held have been truncated in a number of ways.\u00a0 One popular manner of shortening the service has been to begin the service with Yishtabach on weekdays or Shokhen Ad on Shabbat, with (as I understand it) individuals praying Pesukei D\u2019Zimrah at home up to but not including Yishtabach\/Shokhen Ad.\u00a0 This practice is modeled on the prevalent custom that, when a minyan is late in arriving, prayer is often suspended before Yishtabach\/Shokhen Ad in order to wait for a minyan.\u00a0 As discussed below, contrary to popular practice but consistent with Arukh HaShulhan and most probably Maharil and R. Moshe Isserles, when waiting for a minyan, everyone except the hazzan (and arguably even the hazzan) should recite Yishtabach without delay.\u00a0 Similarly, everyone davening Pesukei D\u2019Zimrah at home should recite through Yishtabach.\u00a0 To the extent it is desired to recite Shokhen Ad\/Yishtabach as part of minyan (and there are reasons to desire to do so, though I propose an alternative), the hazzan should arrive early at the minyan and recite his Pesukei d\u2019Zimrah in situ so that minyan can begin with his recitation of Shokhen Ad\/Yishtabach and his Pesukei d\u2019Zimrah need not be interrupted by going to minyan and donning a tallit (and tefillin during the week).<\/p>\n

The practice of starting early post-Covid minyanim after Pesukei d\u2019Zimrah requires an interruption during morning prayers that is sub-optimal but is, to my mind, a reasonable balance between the importance of public prayer and the importance of minimizing spread of disease.\u00a0 Given this balance, it is important to determine how the halakhic problems with interruption during morning prayers can be minimized.<\/p>\n

The rules surrounding permitted interruptions during the early part of the morning service are unclear, especially because Talmudic references to Pesukei D\u2019ZImrah are few and far between.\u00a0 However, both logic and the halakhic consensus dictate that, at least for individuals, an interruption between Yishtabach and the Shema and her blessings is preferable to an interruption prior to Yishtabach.<\/p>\n

One of the main sources for a prohibition of interruption during Pesukei D\u2019Zimrah is Rif (1013\u20131103), who explains that Barukh She\u2019Amar and Yishtabach are bookends to Pesukei D\u2019Zimrah. As Rif\u2019s text appears in the standard printing of the Talmud (and was before many early rabbis), Rif writes as follows:<\/p>\n\n\n\n
We read in chapter \u201cAll Writings\u201d (BT Shabbat 118b) \u201cRabbi Yose said: \u2018Let my portion be among those who complete Hallel every day,\u2019\u00a0\u00a0\u00a0\u00a0\u00a0 Is this so?\u00a0 But Master taught that \u2018one who reads Hallel every day blasphemes.\u2019[1]<\/a>\u00a0 When we say it (i.e. that it is praiseworthy to recite Hallel each day) we refer to Pesukei Dezimra.\u201d\u00a0 What is it (i.e. what is Pesukei d\u2019Zimrah to which the Talmud refers)?\u00a0 From \u201cA Psalm of David\u201d (i.e. Psalm 145) through \u201cThe entire soul\u201d (i.e. the end of Psalm 150.\u201d)\u00a0 And the rabbis established saying a blessing before it and a blessing afterwards.\u00a0 And what are they (i.e. what are the blessings)?\u00a0 Barukh She\u2019Amar and Yishtabach.\u00a0 Therefore, one must not speak from when one begins Barukh She\u2019Amar until one finishes the 18 (blessings of the Amidah).\u201d[2]<\/a><\/td>\n\n

\u05d5\u05d2\u05e8\u05e1\u05d9\u05e0\u05df \u05d1\u05e4\u05e8\u05e7 \u05db\u05dc \u05db\u05ea\u05d1\u05d9 \u05d4\u05e7\u05d3\u05e9 [\u05e9\u05d1\u05ea \u05e7\u05d9”\u05d7 \u05e2”\u05d1] \u05d0\u05de\u05e8 \u05e8’ \u05d9\u05d5\u05e1\u05d9 \u05d9\u05d4\u05d0 \u05d7\u05dc\u05e7\u05d9 \u05e2\u05dd \u05d2\u05d5\u05de\u05e8\u05d9 \u05d4\u05dc\u05dc \u05d1\u05db\u05dc \u05d9\u05d5\u05dd \u05d0\u05d9\u05e0\u05d9 \u05d5\u05d4\u05d0\u05de\u05e8 \u05de\u05e8 \u05d4\u05e7\u05d5\u05e8\u05d0 \u05d4\u05dc\u05dc \u05d1\u05db\u05dc \u05d9\u05d5\u05dd \u05d4\u05e8\u05d9 \u05d6\u05d4 \u05de\u05d7\u05e8\u05e3 \u05d5\u05de\u05d2\u05d3\u05e3\u05db\u05d9 \u05e7\u05d0 \u05d0\u05de\u05e8\u05d9\u05e0\u05df \u05d1\u05e4\u05e1\u05d5\u05e7\u05d9 \u05d3\u05d6\u05de\u05e8\u05d4 \u05d0\u05de\u05e8\u05d9\u05e0\u05df \u05de\u05d0\u05d9 \u05e0\u05d9\u05d4\u05d5 \u05de\u05ea\u05d4\u05dc\u05d4 \u05dc\u05d3\u05d5\u05d3 \u05e2\u05d3 \u05db\u05dc \u05d4\u05e0\u05e9\u05de\u05d4 \u05ea\u05d4\u05dc\u05dc \u05d9-\u05d4 \u05d5\u05ea\u05e7\u05d9\u05e0\u05d5 \u05e8\u05d1\u05e0\u05df \u05dc\u05de\u05d9\u05de\u05e8 \u05d1\u05e8\u05db\u05d4 \u05de\u05e7\u05de\u05d9\u05d9\u05d4\u05d5 \u05d5\u05d1\u05e8\u05db\u05d4 \u05de\u05d1\u05ea\u05e8\u05d9\u05d9\u05d4\u05d5 \u05d5\u05de\u05d0\u05d9 \u05e0\u05d9\u05d4\u05d5 \u05d1\u05e8\u05d5\u05da \u05e9\u05d0\u05de\u05e8 \u05d5\u05d9\u05e9\u05ea\u05d1\u05d7 \u05d4\u05dc\u05db\u05da \u05de\u05d9\u05d1\u05e2\u05d9 \u05dc\u05d9\u05d4 \u05dc\u05d0\u05d9\u05e0\u05d9\u05e9 \u05d3\u05dc\u05d0 \u05dc\u05d0\u05e9\u05ea\u05e2\u05d5\u05d9\u05d9 \u05de\u05db\u05d9 \u05de\u05ea\u05d7\u05d9\u05dc \u05d1\u05d1\u05e8\u05d5\u05da \u05e9\u05d0\u05de\u05e8 \u05e2\u05d3 \u05d3\u05de\u05e1\u05d9\u05d9\u05dd [\u05dc\u05d9\u05d4] \u05dc\u05e9\u05de\u05d5\u05e0\u05d4 \u05e2\u05e9\u05e8\u05d4: [2]<\/a><\/p>\n

 <\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

Here, Rif appears to prohibit interruption between Barukh She\u2019Amar through the Amidah.\u00a0 However, in his compilation of Responsa of the Geonim, Professor Elazar Hurvitz[3]<\/a> notes that Shalom Albeck found early printings of Rif have him writing \u201c\u05d3\u05dc\u05d0 \u05dc\u05d0\u05e9\u05ea\u05e2\u05d5\u05d9\u05d9 \u05de\u05db\u05d9 \u05de\u05ea\u05d7\u05d9\u05dc \u05d1\u05d1\u05e8\u05d5\u05da \u05e9\u05d0\u05de\u05e8 \u05e2\u05d3 \u05d3\u05de\u05e1\u05d9\u05d9\u05dd \u05dc\u05d9\u05d4 must not speak from when one begins Barukh She\u2019Amar until one finishes it,\u201d which likely refers to finishing the unit about which Rif was speaking, i.e. until one concludes Pesukei d\u2019Zimrah with Yishtabach.\u00a0 It is likely that that the word \u05dc\u05d9\u05d4 (it) was confused with \u05dc\u05d9”\u05d7 (= \u201cthe 18,\u201d i.e. the Amidah), possibly under the influence of other sources for the idea that there should be no interruption between Barukh She\u2019Amar and the Amidah.<\/p>\n

Similarly, many medieval rabbis quote the Jerusalem Talmud as stating that it is a sin to speak between Yishtabach and the blessings preceding Shema, but this text does not appear in our Jerusalem Talmud, and it is not unusual for an opinion of an early post-Talmudic rabbis to be mistakenly credited to the Jerusalem Talmud.[4]<\/a><\/p>\n

Early references to not interrupting between Yishtabach and the blessings preceding Shema include Seder Rav Amram Gaon which begins the section on recitation of Shema by saying \u201c\u05d5\u05dc\u05d0\u05dc\u05ea\u05e8 \u05de\u05d9\u05d1\u05e2\u05d9 \u05dc\u05d9\u05d4 \u05dc\u05d0\u05d9\u05e0\u05d9\u05e9 \u05dc\u05d0\u05ea\u05d7\u05d5\u05dc\u05d9 \u05d1\u05e4\u05e8\u05d9\u05e1\u05ea \u05e9\u05de\u05e2 \u05d1\u05d9\u05d5\u05e6\u05e8 \u05d0\u05d5\u05e8. \u05d0\u05e1\u05d5\u05e8 \u05dc\u05d0\u05e9\u05ea\u05e2\u05d5\u05d9\u05d9 \u05d1\u05d9\u05df \u05d9\u05e9\u05ea\u05d1\u05d7 \u05dc\u05e4\u05e8\u05d9\u05e1\u05ea \u05e9\u05de\u05e2 and one must immediately one must begin the recitation of Shema[5]<\/a> with [the blessing] \u2018Who creates light.\u2019\u00a0 It is forbidden to talk between Yishtabach and the recitation of Shema.\u201d5\u00a0 R. Amram died in around 875, however, and \u201cmany additions and textual changes were introduced into this work, so it is frequently difficult to recover its original text.\u201d[6]<\/a><\/p>\n

Another early text directly addressing interruptions between Pesukei d\u2019Zimrah and the blessings of Shema is the following responsum apparently by R. Yehudah of Barcelona (Early 11th<\/sup> through 12th<\/sup> century).<\/p>\n\n\n\n
And thus said the Rabbi (believed to be Rabbi Yehudah of Barcelona) regarding interruptions during Pesukei d\u2019Zimrah: A person is forbidden to talk or pause from when one begins Barukh She\u2019Amara until one completes Pesukei d\u2019Zimrah and closes Yishtabach after it.\u00a0 And one must also immediately say Barehu without any pause between Yishtabach and the recitation of Shema,[5]<\/a> for one may not interrupt between one blessing and the next, as is explained in the homily of Rabbi Yehoshua b. Levi [who] found Elijah walking with three hundred laden camels.\u00a0 He asked him what the nature of those camels were [and] he said to him that they are burdened by being agitated by those who speak between Kaddish and barukh and between barukh and barukh and between one blessing and the next.\u00a0 This demonstrates that it is forbidden to speak from Barukh She\u2019Amara until the completion of 18 (i.e. the Amidah).\u00a0 And if you say that it is understandable that it is forbidden [to interrupt] between blessings but within Pesukei d\u2019Zimrah how do we know that it is forbidden to speak? Because our Rabbis called them (i.e. the chapters of Psalms constituting Pesukie d\u2019Zimrah) \u201cHallel,\u201d people are forbidden to speak within them as we read in chapter \u201cAll Writings\u201d (BT Shabbat 118b) \u201cRabbi Yose said: \u2018Let my portion be among those who complete Hallel every day,\u2019 etc.\u201d\u00a0 and it is forbidden to interrupt within recitation of Hallel because it is even forbidden to respond with greetings to one who offers [greetings] during its [Hallel\u2019s] recitation as is said (BT Berakhot 14a): \u201cRava [says] on days where an individual recites Hallel, between paragraphs one pauses, within paragraphs one does not pause,\u201d and this pause is for greetings, because [giving greetings] is an important matter due to \u201cstealing from a pauper in your midst\u201d (Isaiah 3:14), see BT Berakhot 6b,[7]<\/a> but to talk (in general) is forbidden whether in Hallel or in Pesukei d\u2019Zimrah.[8]<\/strong><\/a><\/td>\n\n

\u05d5\u05db\u05d4 \u05d3\u05d1\u05e8 \u05d4\u05e8\u05d1 +\u05e8’ \u05d9\u05d4\u05d5\u05d3\u05d4 \u05d4\u05d1\u05e8\u05e6\u05dc\u05d5\u05e0\u05d9+ \u05e2\u05dc \u05d4\u05d4\u05e4\u05e1\u05e7\u05d4 \u05d1\u05e4\u05e1\u05d5\u05e7\u05d9 \u05d3\u05d6\u05de\u05e8\u05d4, \u05d5\u05d0\u05e1\u05d9\u05e8 \u05dc\u05d9\u05d4 \u05dc\u05d0\u05d9\u05e0\u05d9\u05e9 \u05dc\u05d0\u05d9\u05e9\u05ea\u05e2\u05d5\u05d9\u05d9 \u05d5\u05dc\u05d0\u05e4\u05e1\u05d5\u05e7\u05d9 \u05de\u05db\u05d9 \u05e4\u05ea\u05d7 \u05d1\u05e8\u05d5\u05da \u05e9\u05d0\u05de\u05e8 \u05e2\u05d3 \u05d3\u05e9\u05dc\u05d9\u05dd \u05e4\u05e1\u05d5\u05e7\u05d9 \u05d3\u05d6\u05de\u05e8\u05d4 \u05d5\u05d7\u05ea\u05d9\u05dd \u05d9\u05e9\u05ea\u05d1\u05d7 \u05d1\u05ea\u05e8(\u05d5)\u05d9\u05d9\u05d4\u05d5. \u05d5\u05e6\u05e8\u05d9\u05da \u05e0\u05de\u05d9 \u05dc\u05de\u05d9\u05de’ \u05dc\u05d0\u05dc\u05ea\u05e8 \u05d1\u05e8\u05db\u05d5 \u05d1\u05dc\u05d0 \u05e9\u05d5\u05dd \u05d4\u05e4\u05e1\u05e7 \u05d1\u05d9\u05df \u05d9\u05e9\u05ea\u05d1\u05d7 \u05dc\u05e4\u05e8\u05d9\u05e1\u05ea \u05e9\u05de\u05e2 \u05e9\u05d0\u05d9\u05df \u05dc\u05d4\u05e4\u05e1\u05d9\u05e7 \u05d1\u05d9\u05df \u05d1\u05e8\u05db\u05d4 \u05dc\u05d1\u05e8\u05db\u05d4, \u05e9\u05db\u05df \u05e4\u05d5\u05e8\u05e9 \u05d1\u05d4\u05d2\u05d3\u05d4 \u05e8’ \u05d9\u05d4\u05d5\u05e9\u05e2 \u05d1\u05df \u05dc\u05d5\u05d9 \u05de\u05e6\u05d0\u05d5 \u05dc\u05d0\u05dc\u05d9\u05d4\u05d5 \u05e9\u05d4\u05d9\u05d4 \u05d4\u05d5\u05dc\u05da \u05d5\u05dc\u05e4\u05e0\u05d9\u05d5 \u05e9\u05dc\u05e9 \u05de\u05d0\u05d5\u05ea \u05d2\u05de\u05dc\u05d9\u05dd \u05d8\u05e2\u05d5\u05e0\u05d9\u05dd \u05e9\u05d0\u05dc\u05d5 \u05de\u05d4 \u05d8\u05d9\u05d1\u05df \u05e9\u05dc \u05d2\u05de\u05dc\u05d9\u05dd \u05d4\u05dc\u05dc\u05d5 \u05d0\u05de’ \u05dc\u05d5 \u05d8\u05e2\u05d5\u05e0\u05d9\u05dd \u05d4\u05dd \u05e8\u05d2\u05d6 \u05dc\u05de\u05e1\u05e4\u05e8 \u05d1\u05d9\u05df \u05e7\u05d3\u05d9\u05e9 \u05dc\u05d1\u05e8\u05d5\u05da \u05d5\u05d1\u05d9\u05df \u05d1\u05e8\u05d5\u05da \u05d5\u05d1\u05d9\u05df \u05d1\u05e8\u05db\u05d4 \u05dc\u05d1\u05e8\u05db\u05d4, \u05e0\u05de\u05e6\u05d0\u05ea \u05d0\u05d5\u05de’ \u05e9\u05d0\u05e1\u05d5\u05e8 \u05dc\u05e1\u05e4\u05e8 \u05de\u05d1\u05e8\u05d5\u05da \u05e9\u05d0\u05de\u05e8 \u05e2\u05d3 \u05d4\u05e9\u05dc\u05de\u05ea \u05d9”\u05d7. \u05d5\u05d0\u05dd \u05ea\u05d0\u05de\u05e8 \u05ea\u05d9\u05e0\u05d7 \u05d1\u05d9\u05df \u05d1\u05e8\u05db\u05d4 \u05dc\u05d1\u05e8\u05db\u05d4 \u05e9\u05d0\u05e1\u05d5\u05e8 \u05dc\u05e1\u05e4\u05e8 \u05d0\u05d1\u05dc \u05d1\u05d9\u05df \u05e4\u05e1\u05d5\u05e7\u05d9 \u05d3\u05d6\u05de\u05e8\u05d4 \u05de\u05e0\u05d9\u05df \u05e9\u05d0\u05e1\u05d5\u05e8 \u05dc\u05e1\u05e4\u05e8, \u05dc\u05e4\u05d9 \u05e9\u05e7\u05e8\u05d0\u05d5\u05df \u05e8\u05d1\u05d5\u05ea\u05d9’ \u05d4\u05dc\u05dc \u05e0\u05d0\u05e1\u05e8\u05d5 \u05dc\u05e1\u05e4\u05e8 \u05d1\u05d4\u05dd \u05e9\u05db\u05da \u05d2\u05e8\u05e1\u05e0\u05d5 \u05d1\u05e4\u05e8\u05e7 \u05db\u05dc \u05db\u05ea\u05d1\u05d9 \u05d4\u05e7\u05d3\u05e9 +\u05e9\u05d1\u05ea \u05e7\u05d9\u05d7, \u05d1+ \u05d0\u05de’ \u05e8’ \u05d9\u05d5\u05e1\u05d9 \u05d9\u05d4\u05d0 \u05d7\u05dc\u05e7\u05d9 \u05de\u05d2\u05d5\u05de\u05e8\u05d9 \u05d4\u05dc\u05dc \u05d1\u05db\u05dc \u05d9\u05d5\u05dd \u05d5\u05db\u05d5’, \u05d5\u05d4\u05dc\u05dc \u05d0\u05e1\u05d5\u05e8 \u05dc\u05d4\u05e4\u05e1\u05d9\u05e7 \u05d1\u05ea\u05d5\u05da \u05e7\u05e8\u05d9\u05d0\u05ea\u05d5 \u05e9\u05d0\u05e4\u05d9’ \u05d1\u05d4\u05e9\u05d1\u05ea \u05e9\u05dc\u05d5\u05dd \u05dc\u05e0\u05d5\u05ea\u05e0\u05d5 \u05d0\u05e1\u05d5\u05e8 \u05d1\u05d9\u05de\u05d9 \u05d2\u05de\u05e8 \u05e7\u05e8\u05d9\u05d0\u05ea\u05d5 \u05d3\u05d0\u05de’ +\u05d1\u05e8\u05db\u05d5\u05ea \u05d9\u05d3, \u05d0+ \u05e8\u05d1\u05d0 \u05d9\u05de\u05d9\u05dd \u05e9\u05d4\u05d9\u05d7\u05d9\u05d3 \u05d2\u05d5\u05de\u05e8 \u05d1\u05d4\u05df \u05d0\u05ea \u05d4\u05d4\u05dc\u05dc \u05d1\u05d9\u05df \u05e4\u05e8\u05e7 \u05dc\u05e4\u05e8\u05e7 \u05e4\u05d5\u05e1\u05e7 \u05d1\u05d0\u05de\u05e6\u05e2 \u05d4\u05e4\u05e8\u05e7 \u05d0\u05d9\u05e0\u05d5 \u05e4\u05d5\u05e1\u05e7, \u05d5\u05d4\u05d0\u05d9 \u05e4\u05d5\u05e1\u05e7 \u05dc\u05e9\u05d0\u05d9\u05dc\u05ea \u05e9\u05dc\u05d5\u05dd \u05de\u05e4\u05e0\u05d9 \u05e9\u05d3\u05d1\u05e8 \u05d2\u05d3\u05d5\u05dc \u05d4\u05d5\u05d0 \u05de\u05e9\u05d5\u05dd \u05d2\u05d6\u05dc\u05ea \u05d4\u05e2\u05e0\u05d9 \u05d1\u05d1\u05ea\u05d9\u05db\u05dd +\u05d9\u05e9\u05e2\u05d9\u05d4 \u05d2, \u05d9\u05d3, \u05d5\u05e8\u05d0\u05d4 \u05d1\u05e8\u05db\u05d5\u05ea \u05d5, \u05d1+ \u05d0\u05d1\u05dc \u05dc\u05d0\u05d9\u05e9\u05ea\u05e2\u05d5\u05d9\u05d9 \u05d0\u05e1\u05d9\u05e8 \u05d1\u05d9\u05df \u05d1\u05d4\u05dc\u05dc \u05d1\u05d9\u05df \u05d1\u05e4\u05e1\u05d5\u05e7\u05d9 \u05d3\u05d6\u05de\u05e8\u05d4.[8]<\/strong><\/a><\/p>\n

 <\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

In addition, Rosh (1250-1327) tracks the text of Rif quoted above, including the prohibition of talking until after the Amidah, which, as we have noted may not be the original text of Rif.[9]<\/a><\/p>\n

As noted, due to the paucity of sources on the subject, any attempt to discern a difference in severity between an interruption within Pesukei d\u2019Zimrah and an interruption between Yishtabach and the blessings of Shema is speculative at best.\u00a0 However, since Barukh She\u2019Amar and Yishtabach are their own unit of prayer, it would seem that an interruption between them would be of greater severity than an interruption between Yishtabach and the blessings before Shema.\u00a0 This would be all the more true if Yishtabach were considered to be a \u201clong blessing,\u201d which classically begins and ends with the formula \u201cBlessed are You, Adonay,\u201d except when it is a blessing adjacent to another blessing (in this case Barukh She\u2019Amar).[10]<\/a><\/p>\n

Thus far, all of rabbinic interpretations I have found agree that an interruption between Yishthabah and the blessing preceding Shema is of less severity than an interruption between Barukh She\u2019Amar and Yishtabach.\u00a0 Rabbenu Yeruham (13th<\/sup>\/14th century) cites without further comment an opinion that there is no prohibition of an interruption between Yishtabach and the Shema and her blessings, although Rabbi Yosef Karo rejects this opinion in Beth Yoseph.[11]<\/a>\u00a0 Kol Bo (13th<\/sup>\/14th century) notes that it is permissible to attend to matters of charity or other mitzvot after reciting Yishtabach prior to beginning the blessings of Shema.[12]<\/a>\u00a0 Kol Bo seems to be tracking Seder Rav Amram Gaon on this point, although Seder Rav Amram Gaon is not explicit that such interruptions would not be permitted before Yishtabach.[13]<\/a>\u00a0 Note that Seder Rav Amram\u00a0 Gaon also mentions that interruptions are permitted for matters of public need.[14]<\/a>\u00a0 Tur Orah Hayyim 51 notes that one is not allowed to talk between Barukh She\u2019Amar and Yishtabach except with the interruptions permitted during the recitation of Shema and her blessings.[15]<\/a>\u00a0 On the other hand, when he quotes Seder Rav Amram Gaon\u2019s instructions to proceed immediately from Yishtabach to the Shema and her blessings, Tur tells us that this need is relaxed in the case of communal need or an individual seeking charitable funds.[16]<\/a>\u00a0 As recognized by Bah (1561-1640), Tur thus indicates that more interruptions are permitted between Yishtabach and Shema and her blessings than between Barukh She\u2019Amar and Yishtabach.[17]<\/a> \u00a0Both Rabbi Yoseph Karo and Rabbi Moshe Isserles (16th<\/sup> century Poland) indicate that it is preferable to don tallit after Yishtabach rather than between Barukh She\u2019Amar and Yishtabach (R. Isserles holds that a hazzan is an exception to this rule).[18]<\/a>\u00a0 R. Karo mentions the opinion that one may interrupt between Barukh She\u2019Amar and Yishtabach for a matter of public need or in order to provide charitable funds, but he does not explicitly accept or reject this position.\u00a0 R. Isserles indicates that this permission is accepted halakhah and also indicates that such interruptions are not permitted between Barukh She\u2019Amar and Yishtabach.[19]<\/a>\u00a0 Pri Hadash (1656-1695) complains about liturgical poetry being added to Pesukei d\u2019Zimrah which led distracted individuals to start talking, but he says that had those poems been added between Yishtabach and Shema and her blessings he would not have raised the issue.[20]<\/a><\/p>\n

Based on the above, it seems clearly preferable for people to say Yishtabah at home and then go to minyan.[21]<\/a>\u00a0 The practice of waiting to begin public prayer before reciting Shokhen Ad on Shabbat and Yishtabach on weekdays seems to follow the common practice of a congregation pausing before these prayers if they are waiting for a minyan.\u00a0 However, contrary to what I have often seen in practice, it seems that when Maharil (c. 1365 \u2013 September 14, 1427) and R. Isserles suggest such a delay, they mean only that the hazzan should hold off on reciting Yishtabach. [22]<\/a> \u00a0\u00a0As noted by Arukh HaShulhan (1829-1908), the earlier practice was for everyone to recite through Yishtabach on her or his own and the hazzan to begin public prayer with is recitation of Yishtabach.[23]<\/a>\u00a0 It seems clear that Maharil and R. Isserles would prefer for everyone other than the hazzan to recite Yishtabach before waiting for a minyan so as to minimize the severity of any interruptions and for only the hazzan to hold off on Yishtabach in order facilitate the recitation of Half Kaddish.[24]<\/a>\u00a0 Both Arukh haShulkhan\u2019s discussion of this protocol as well as Mishnah Berura\u2019s commentary explicitly indicate that only the hazzan should delay reciting Yishtabach.[25]<\/a>\u00a0 Hence, it seems clear that people reciting Pesukei D\u2019Zimrah at home should recite through Yishtabach.\u00a0 This seems to be all the more true if the people are donning tallit (and tefillin on weekdays) when they arrive at the minyan, as we have previously seen that according to many opinions it is preferable to don tallit and tefillin after saying Yishtabach rather than immediately before reciting Yishtabah.[26]<\/a> Alternatively, as suggested (but apparently not preferred) by R. Isserles, everyone including the hazzan could complete Yishtabach and upon convening a minyan a few verses could be recited (perhaps Psalm 150) followed by Half Kaddish and Barehu.[27]<\/a>\u00a0 It seems to me this latter approach is preferable if it is unlikely for the hazzan to avoid all interruptions before it is possible to continue with Yishtabach.<\/p>\n

Therefore, in cases where minyan will begin at the end of Pesuke d\u2019Zimrah, I suggest the following possible procedures.<\/p>\n