The beracha of Baruch Sheomar isn't mentioned in the Gemorah and hence lends itself to speculation as to when it was enacted to say. Most assume that it is an early enactment at least based back to the Anshe Kneses Hagedolah and this is supported by the language of the Rif (Berachos 32) and Rambam (7:12) that call it a תקנה דרבנן. The Pri Chadash (siman 51) assumes that it is a later takanah and asks how can the Geonim invent a new beracha?
The Mishkonos Yaakov is so adamant of the position that its an early takanah that he holds even if a person is running late they must always say at least a bare bones pesuke d'zimrah of the berachot and אשרי. However, the Shulchan Aruch rules not that way and holds if one is very late they should even skip all of pesukay d'zimra in order to pray with the tzibbur. It is noteworthy that the order of skipping reflects which parts of pesukay d'zimra are the most integral. The Shulchan Aruch rules after the berachot and ashrei the most important parts are the third and last of the hallelukas. This would seemed to be based off Rashi in Shabbos 118b that translates pesukay d'zimra as: פסוקי דזמרא - שני מזמורים של הילולים הללו את ה' מן השמים הללו אל בקדשו. However, what needs explanation is why is this the main pesukay d'zimra according to Rashi?
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