The section of Ashreh, which we recite three times each day, contains the famous verse, "Pote'ah Et Yadecha U'masbi'a Le'chol Hai Rason" – "You open Your hands and willfully satiate every living creature" (Tehillim 145:16). This verse is especially significant, and, in fact, it is one of the reasons why we are to recite this chapter of Tehillim three times each day (Berachot 4b). It must therefore be recited with concentration, and it behooves us to properly understand its meaning. While the verse's meaning is generally straightforward, the final word – "Rason" – requires explanation. This word means "will," that which a person wishes for. What exactly did King David mean when he said that Hashem satiates all living beings "Rason"? One explanation is that Hashem does not just give us a livelihood – but He does so willfully, lovingly. Just as a parent loves giving to his or her children, and wants to give them as much as possible, Hashem similarly loves us and wants very much to give us a livelihood. It is his pleasure, so-to-speak, to sustain us. Others explain "Rason" as referring to our will, the will of the beneficiaries of Hashem's kindness. He fills our needs and grants us what we wish for. There is also another possible interpretation of the word "Rason" in this verse. Very often, financial success results from a person's likeability, his finding favor in other people's eyes. He earns other people's respect and fondness, and it is because of this that they buy his product or solicit his services. It is not always the product itself which attracts buyers; sometimes it's the seller's character and demeanor. The phrase "U'masbi'a Le'chol Hai Rason" thus might refer to G-d's providing a livelihood by granting a person "Rason" – a certain charm and likeability. Hashem often helps a person succeed by giving him this quality whereby he attracts customers and his products or services are eagerly sought after. The scholars of Kabbalah have unearthed numerous additional layers of interpretations underlying this verse. The Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939) writes that the vast majority of people should not try to have deep kabbalistic intentions while praying, and should instead ensure to concentrate on the plain, straightforward meaning of the words. Seeking to pray with these deep intentions could lead one to overlook the plain meaning, and the Kaf Ha'haim warns that this could be harmful to the person's Tefila. Nevertheless, there are two relatively straightforward kabbalistic allusions in this verse which are worthwhile for even us to learn and have in mind while reciting it. The first letters of the words "Pote'ah Et Yadecha" – Peh, Alef, Yod – spell a Name of Hashem that is associated with His providing us with Parnasa. Another Name is formed by the final letters of these words – Het, Tav, Chaf. It is recommended, when possible, to have these Names in mind while reciting this verse in the Tefila. If one recites this verse in Ashreh and then realizes that he recited it without Kavana (concentration), then he must repeat it. This is the ruling of the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909). If the person realized his mistake before he completed Ashreh, then he simply returns to the verse of "Pote'ah Et Yadecha" and continues from there. If he did not realize his mistake until he began the next chapter of Tehillim ("Hallelu-ya Haleli Nafshi"), then he should complete that chapter and then recite "Pote'ah Et Yadecha…" before beginning the following chapter ("Hallelu-ya Ki Tob Zamra"). Meaning, the verse should be inserted in between the subsequent chapters, and not in the middle of a chapter. If a person realized his mistake only later, after Pesukeh De'zimra, then he should ensure to have Kavana when reciting this verse in Ashreh before U'ba Le'sion. And if he failed to have Kavana also at that point, then he should try again while reciting Ashreh at Minha. Some Poskim maintained that one who did not recite this verse with Kavana and realized his mistake only later should repeat it after the Amida, but Hacham Ovadia Yosef ruled that it suffices to ensure to recite it with Kavana in Ashreh before U'ba Le'sion. The Ben Ish Hai and the Hesed La'alafim (Rav Eliezer Papo, 1785-1828) write that when one needs to repeat this verse, he should begin two verses earlier, from "Somech Hashem Le'chol Ha'nofelim." From the Shulhan Aruch and other Poskim, however, it appears that it suffices to recite just "Pote'ah Et Yadecha…" This is the view of Hacham Ovadia Yosef, in Yalkut Yosef. Nevertheless, if time allows, it is recommended to begin from "Somech Hashem Le'chol Ha'nofelim." Some noted the distinction drawn by Halacha between one who recites "Pote'ah Et Yadecha" without Kavana, and one who recites the first blessing of the Amida without Kavana. While one of course must endeavor to concentrate throughout the entire Amida, one must minimally have Kavana while reciting the first Beracha. Nevertheless, the Halacha is that if one did not have Kavana during the first blessing, he does not repeat the Amida, because of the likelihood that he will not concentrate the second time, either. When it comes to "Pote'ah Et Yadecha," however, as we have discussed, one who recited this verse without Kavana is required to repeat it. Two explanations are given for this distinction. First, quite simply, it is far easier to concentrate while reciting a single verse, and so there is little reason to think that one who did not have Kavana while reciting this verse during Ashreh will not have Kavana when he repeats it. Additionally, Halacha is always more careful when it comes to the recitation of Berachot, given the prohibition against reciting a Beracha in vain. Therefore, a person who did not have Kavana during the first Beracha of the Amida is told not to repeat the Amida due to the concern that he will not concentrate the second time, and the blessings of the Amida will then have been recited in vain. When reciting a verse from Tehillim, however, there is no such concern, and thus the person should repeat the verse despite the possibility that he will not concentrate. It is customary to open one's hands when reciting this verse, which speaks of Hashem opening His hands to give us our livelihood. This is done to symbolize our preparedness to receive the blessing that G-d bestows. Of course, we do not need to actually open our hands to receive the Beracha, but we nevertheless perform this action as a visual expression of our desire to receive Hashem's blessings. The Ben Ish Hai writes that one should open his hands horizontally, side to side, without lifting them up in the air. Some stand for the recitation of "Pote'ah Et Yadecha," but this is not our practice. Summary: One must have Kavana (concentration) when reciting the verse "Pote'ah Et Yadecha…" in Ashreh during the prayer service. If one realized during Ashreh that he had recited this verse without Kavana, then he must go back to recite it with Kavana, and then proceed from there. If he remembers after Ashreh, then he should add this verse in between chapters of Pesukeh De'zimra. According to some opinions, if the person did not realize his mistake until after Pesukeh De'zimra, then he should repeat the verse after the Amida. Others maintain that he should just ensure to have Kavana during Ashreh before U'ba Le'sion. If one needs to repeat this verse, it is preferable to begin two verses earlier, from "Somech Hashem Le'chol Ha'nofelim." It is customary to open one's hands while reciting "Pote'ah Et Yadecha." They should be opened only horizontally, side to side, and not lifted in the air.

After completing the paragraph of Yehi Chebod, one should proceed immediately to the recitation of Ashreh. Ashreh consists of the 145 th chapter of Tehillim – "Tehila Le'David" – which is introduced by two other verses from Tehillim: "Ashreh Yosheveh Betecha…" (84:5) and "Ashreh Ha'am She'kacha Lo…" (144:15). While one must of course avoid interruptions at any point during Pesukeh De'zimra, the Kabbalists taught that one must be especially careful not to make any interruption between the end of Yehi Chebod and the beginning of Ashreh. In fact, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) ruled that if one hears Kaddish right when he concludes Yehi Chebod, then he should respond to Kaddish but then repeat the final three verses of Yehi Chebod so he can connect the end of Yehi Chebod with Ashreh without any interruption. Alternatively, if one hears during his recitation of Yehi Chebod that Kaddish will soon be recited, he should pause in the middle of Yehi Chebod so he can respond to Kaddish then, and not at the end of Yehi Chebod. Hacham Ovadia Yosef disagreed, and maintained that responding to Kaddish does not constitute a Hefsek (interruption). In his view, then, if one hears Kaddish between Yehi Chebod and Ashreh, he responds to Kaddish and then proceeds to Ashreh as usual. Summary: It is critically important to proceed to Ashreh immediately after concluding the recitation of Yehi Chebod. According to some opinions, if one hears Kaddish between Yehi Chebod and Ashreh, then although he should respond to Kaddish, he should repeat the final three verses of Yehi Chebod before beginning Ashreh. Others disagree and maintain that the person in this case simply proceeds to Ashreh as usual.

Each morning, as part of the Pesukeh De'zimra section of the prayer service, we recite a collection of verses that begins with "Yehi Chebod Hashem Le'olam, Yismah Hashem Be'ma'asav" (Tehillim 104:31). This paragraph of "Yehi Chebod" consists of 18 verses, and the sages of Kabbalah teach that these correspond to the 18 letters in the six configurations of the Name "Sha-ddai." This Name is comprised of three letters – Shin, Dalet, and Yod – and they can be arranged in six different sequences, for a total of 18 letters. In some Siddurim, a letter appears alongside each verse to draw our attention to this correspondence. The first three verses correspond to the standard configuration of the Name "Sha-ddai," such that the first verse is associated with the letter Shin, the second with Dalet, and the third with Yod. The next three verses are connected to the sequence Shin, Yod and Dalet; the next three correspond to the sequence Dalet, Yod and Shin; the fourth set of three verses parallels the configuration of Dalet, Shin and Yod; followed by Shin, Yod and Dalet, and then Yod, Dalet and Shin. It is worthwhile to obtain a Siddur that features these letters next to each verse so one can have this intention while reciting Yehi Chebod. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), based on the Sha'ar Ha'kavanot, writes that the Name "Havaya" appears 18 times in Yehi Chebod, alluding to the 18 "realms" of the universe identified by Kabbalistic wisdom. Many have noted, however, that this collection of verses actually includes 19 instances of "Havaya," and not merely 18. Some suggest that Yehu Chebod actually corresponds to the Amida prayer, which initially consisted of 18 blessings, but a blessing was later added to bring the total to 19. However, the Kabbalists explicitly associated the instances of "Havaya" in Yehi Chevod with the 18 "realms," and so we are left with the question of how to reconcile this tradition with the fact that "Havaya" appears 19 times in this paragraph. The answer given is that the final two verses of Yehi Chabod – "Ve'hu Rahum Yechaper Avon… Hashem Hosh'a Ha'Melech Ya'anenu…" – are not actually part of this section, and were added later. As such, the instance of "Havaya" in these final verses ("Hashem Hoshi'a") is not included in the total of mentions of this Name. This theory, however, undermines the Kabbalistic teaching mentioned earlier regarding the significance of the 18 verses in Yehi Chabod. If the final two verses are not actually part of this section, then it contains only 16 verses, and not 18. Some have answered by noting that one of the verses in Yehi Chebod – "Hashem Melech, Hashem Malach, Hashem Yimloch Le'olam Va'ed" – is not actually found anywhere in Tanach. It is a composite, made up of the beginning of three different verses – one that begins "Hashem Melech," another that begins "Hashem Malach," and a third that begins "Hashem Yimloch Le'olam Va'ed." Hence, this "verse" actually counts as three verses, bringing the total verses in Yehi Chebod to 18. Rav Yisrael Bitan, after discussing this topic, concludes that this issue gives us a glimpse into the complexity and profundity of Kabbalah, showing us how Kabbalistic teachings require in-depth study and analysis.

We omit Mizmor Le'toda from the Pesukeh De'zimra section of the morning prayer service on Shabbat and Yom Tob, including Rosh Hashanah and Yom Kippur. However, we recite Mizmor Le'toda on Ereb Pesach, on Hol Ha'mo'ed Pesach and Hol Ha'mo'ed Sukkot, on Ereb Yom Kippur, on Ereb Tisha B'Ab, and on Tisha B'Ab. On Shabbat and Yom Tob, immediately after Baruch She'amar, we recite the 92 nd chapter of Tehillim – Mizmor Shir Le'yom Ha'Shabbat – and the 93 rd chapter – "Hashem Malach Ge'ut Labesh." Some communities have the custom on Yom Tob to omit the introductory verse "Mizmor Shir Le'yom Ha'Shabbat," and to begin with the next verse – "Tob Le'hodot L'Hashem." Others include the introductory verse. Hacham Ovadia Yosef ruled that both practices are valid, and so every community should adhere to its custom.

Each morning, immediately after Baruch She'amar, we recite the 100 th chapter of Tehillim – Mizmor Le'toda, the Psalm that was sung during the offering of the Korban Toda (thanksgiving sacrifice) in the Bet Ha'mikdash. Several explanations have been given for why this chapter was incorporated into our daily prayer service. One reason is that we recite this chapter to express gratitude for the creation of light which we enjoy anew each morning. The Kab Ha'yashar (Rav Tzvi Hersh Kaidanover, d. 1712) explains that we thank Hashem for the daily miracles He performs for us without us even knowing. We are all aware of many things that Hashem does to help and protect us, but there are also countless occasions when we are helped in ways we know nothing about. We'll never know about the germs in the air that we do not inhale, or the looming threats that were neutralized before affecting us. We therefore recite Mizmor Le'toda each morning to acknowledge that our debt of gratitude to the Almighty is far greater than what we can imagine. Another reason is that this chapter contains the famous verse, "Ibdu Et Hashem Be'simha," urging us to serve Hashem joyfully. This chapter is meant to put us in a state of genuine Simha (joy) as we begin to recite Pesukeh De'zimra. What's important is not just what we say, but how we say it. If we speak Hashem's praises feeling unhappy, then we are not properly fulfilling our obligation. And so we recite "Ibdu Et Hashem Be'simha" right at the outset of Pesukeh De'zimra to put ourselves in the proper frame of mind for this section of praise. Yet another reason for reciting Mizmor Le'toda is that this recitation serves as our own Korban Toda. In the times of the Bet Ha'mikdash, a person would bring this sacrifice after being saved from a perilous situation – specifically, after being rescued from captivity, after recovering from a serious illness, after a sea voyage, or after traversing a desert. We all experience these situations in various forms, and thus in the absence of the Bet Ha'mikdash, when we are unable to offer this sacrifice, we instead recite Mizmor Le'toda, the chapter which was sung during this offering. For this reason, some Kabbalists maintained that one should stand while reciting Mizmor Le'toda, just as one would stand during the offering of his sacrifice. We, however, follow the practice taught by the Arizal to recite Mizmor Le'toda sitting. We are not actually reenacting the offering of the Korban Toda – as evidenced by the fact that we recite it even on days when this sacrifice could not be brought, such as on Pesach (since this sacrifice included leavened bread). This recitation merely commemorates the sacrifice, and so we do not need to stand. The Shulhan Aruch writes that Mizmor Le'toda should be sung in a pleasant melody. This is not commonly done, and Rav Yosef Shalom Elyashiv (Jerusalem, 1910-2012) is said to have left unanswered the question of why this is the case. Others suggested different theories to justify the widespread practice not to sing this chapter. Rav Haim Kanievsky (1928-2022) said that the Shulhan Aruch perhaps meant not that this chapter should actually be sung, but rather that it should be recited slowly. Others explain that it should be recited with joy, but not necessarily in a melody. The Hesed La'alafim (Rav Eliezer Papo, 1785-1828) writes that we do not know the correct tune to sing, and so we recite this chapter instead of singing it. These reasons were suggested in defense of the custom not to sing Mizmor Le'toda, but it seems clear that if one can, it is preferable to sing this chapter. Rashi, commenting to the opening verse of Parashat Hayeh-Sara, tells us that "Bat Kuf Ke'bat Chaf" – Sara at the age of 100 was no different from the way she was at age 20. Some have explained this remark as an allusion to two very different chapters of Tehillim that we include in our morning prayer service: Mizmor Le'toda – the 100 th chapter, and La'menase'ah Mizmor Le'David Ya'ancha Hashem – the 20 th chapter. Mizmor Le'toda, as discussed, is a song of thanksgiving, whereas La'menase'ah is a desperate plea for help during times of distress. Rashi's comment alludes to us that Sara Imenu treated "chapter 100" no different than "chapter 20" – meaning, she thanked Hashem for all the goodness He bestowed upon her no less than she begged for help during times of hardship. As important as it is to always turn to Hashem for His assistance and to fill our needs, it is no less important to say "Mizmor Le'toda," to thank Him from the bottom of our hearts for His kindness toward us and all the wonderful blessings in our lives.

Unfortunately, many people do not give the Pesukeh De'zimra section of the morning prayer service the time and attention it deserves, particularly on weekdays, when they are pressured for time. We must remember that Pesukeh De'zimra contains beautiful praises to the Almighty. If we were invited to deliver a speech in the presence of some prominent figure, we would, undoubtedly, prepare thoroughly, and speak slowly, carefully and enthusiastically, as befitting the person of stature whom we are addressing. Hashem certainly deserves no less. It is inappropriate to recite Pesukeh De'zimra hurriedly and mindlessly, and, certainly, we must be careful to enunciate each word. If we recite the words too quickly, we are all but guaranteed to mispronounce some of them. One common example is the word "Oreb" in the verse, "Li'bneh Oreb Asher Yikra'u" (Tehillim 147:9). Some people mistakenly recite "O-reb" – with the emphasis on the first syllable – instead of "o-REB," stressing the second syllable, which is how the word ought to be said. Likewise, in the final chapter of Tehillim – "Halleluhu Halelu Kel Be'kodsho" – the word "Halleluhu" is repeated several times, and people might mistakenly recite it in their haste as "Hallelu," omitting the final syllable, "Hu." One should recite the words slowly, and from a Siddur, to ensure that each word is spoken correctly. It is worth noting the well-known teaching of the Ba'al Shem Tob (1698-1760) commenting on G-d's command to Noah, "Sohar Ta'aseh La'teba" (literally, "you shall make a light for the ark" – Bereshit 6:16). The Ba'al Shem Tob noted that "Teba" also means "word," such that the verse instructs us to "illuminate" the words of prayer that we recite, saying them attentively, with concentration. Somebody once asked me whether it really matters to Hashem if we skip a word in the Tefila. I told him to give me his email address so I could write to him the answer. The next day, he told me that he never received my reply. I said that I found that strange, because I sent it to the address he gave me – except that I left out the dot between "gmail" and "com." "Well," he said, "obviously the email won't go through if you leave out the dot!" "And your Tefila can't go through to the heavens if you leave out a word," I replied… Every verse, and even every word, of Pesukeh Dezimra is laden with depth and meaning, and so we must try to devote time and attention to this recitation. As just one example of the profundity of this text, I would like to share an insight I heard from Rabbi Lau, the former Chief Rabbi of Israel, regarding the chapter "Halleluy-a Haleli Nafshi Et Hashem," which immediately follows "Ashreh." In this chapter, we mention how Hashem performs different types of kindnesses, such as intervening to help the oppressed ("Oseh Mishpat La'ashukim"), feeding the hungry ("Noten Lehem La're'ebim"), releasing captives ("Matir Asurim"), and so on. Curiously, this list also includes "Hashem Oheb Sadikim" – "G-d loves the righteous." Why would this praise of Hashem appear alongside the praise for helping and assisting those is need? Rav Lau explained that "Hashem Oheb Sadikim" refers to the special love G-d has for those righteous people who follow His example of compassion and kindness. It is when we help our fellow in need, extending ourselves on his behalf, just as Hashem assists us, that we earn His special love and affection. This is but a small example of the depth underlying the words of Pesukeh De'zimra. The more time we devote to studying this text and understanding it, the more meaningful our daily prayers will be.

The Pesukeh De'zimra section of our morning prayer service is introduced with the blessing of Baruch She'amar. One way of viewing Baruch She'amar is to compare it to a Beracha recited over food, or to a Beracha recited over a Misva. Just as one recites "She'ha'kol" before drinking, one recites the blessing of Baruch She'amar before praising G-d through recitation of Pesukeh De'zimra. Accordingly, the Mishna Berura cites those who consider the possibility that if one spoke immediately after reciting Baruch She'amar, before proceeding to Mizmor Le'toda – the first Psalm recited in Pesukeh De'zimra – he must repeat Baruch She'amar. Just as one who spoke after reciting "She'ha'kol" before drinking must repeat the Beracha, one who spoke after Baruch She'amar before beginning Pesukeh De'zimra perhaps needs to repeat the Beracha of Baruch She'amar. Others, including the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939), disagree. The Kaf Ha'haim writes that Baruch She'amar – a blessing that, as tradition teaches, was written on a piece of paper that fell from the heavens – is part of Pesukeh De'zimra, and not its introductory blessing. Therefore, one who speaks in between Baruch She'amar and Mizmor Le'toda is not required to repeat Baruch She'amar. Hacham Ovadia Yosef concurs with this opinion, and he found earlier sources, in the writings of the Rishonim, for this ruling. It goes without saying that one must refrain from speaking and from making any sort of interruption from Baruch She'amar through the Tahanunim after the Amida. But if, for whatever reason, one spoke between Baruch She'amar and Mizmor Le'toda, he does not repeat Baruch She'amar. Summary: Although speaking is not allowed once one recites Baruch She'amar, if someone did speak after Baruch She'amar, even before he recited Mizmor Le'toda, he does not repeat Baruch She'amar.

One may answer "Amen" to a Beracha that he hears while reciting Pesukeh De'zimra in the morning. Thus, for example, if one finished reciting Baruch She'amar – the introductory blessing to Pesukeh De'zimra – and then hears the Hazzan conclude Baruch She'amar ("Baruch Ata Hashem Melech Mehulal Be'tishbahot"), he answers "Amen." For that matter, if one hears the person next to him conclude Baruch She'amar after he had finished the blessing, then he answers "Amen." This applies to any Beracha, such as if a person hears someone who had arrived late reciting the Beracha over the Tallit of Tefillin. However, a number of Poskim (including the Ben Ish Hai and Hesed La'alafim) maintain that one may not answer "Amen" to a Beracha after he concluded Baruch She'amar unless he had proceeded to Mizmor Le'toda, the first chapter recited after Baruch She'amar. After all, Baruch She'amar is, as mentioned, the introductory blessing to Pesukeh De'zimra. Seemingly, then, just as one may not make any interruption after reciting a blessing over food before eating some of the food, one must likewise proceed immediately to Pesukeh De'zimra after reciting Baruch She'amar, without any interruption. Hacham Ovadia Yosef disagrees with this position, and maintains that one may answer "Amen" to a Beracha he hears after Baruch She'amar even before he began reciting Mizmor Le'toda. He concedes, however, that one should certainly try not to pause between the end of Baruch She'amar and Mizmor Le'toda so that no such interruption will be necessary. If one recites Baruch She'amar together with the Hazzan, and he concludes the blessing with the Hazzan, then he does answer "Amen" to the Hazzan's blessing, as this would give the appearance of answering "Amen" to his own Beracha, which is not permitted. This is true generally, as well – whenever one hears somebody finish a Beracha just as he finishes a Beracha, he does not answer "Amen," so as not to give the impression that he answers "Amen" to his own blessing. It is worth emphasizing in this context that Halacha forbids speaking after the recitation of Baruch She'amar, through the end of the Amida. Actually, as speaking is forbidden between the Amida and "Ana" and "Le'David," one may not talk at all until the end of those prayers. For matters involving a Misva, one may speak after Yishtabah, before beginning the Beracha of "Yoser Or." But general conversation is strictly forbidden from Baruch She'amar until after "Ana" and "Le'David." Certainly, this is a difficult Halacha for many to observe. We are a social community, and socializing and friendly conversation is undoubtedly something that we strongly encourage. In fact, for many, seeing friends is a motivation to come to the synagogue, and there is nothing wrong with that. Nevertheless, our primary reason for coming must be to pray properly, to spend time focusing on our relationship with Hashem through Tefilla. We must therefore delay our conversations until after the prayer service, and give the Tefilla and attention and respect that it deserves and that Halacha requires. Summary: One may not speak from Baruch She'amar through the end of "Ana Le'David" after the Amida. If one hears a Beracha while he recites Pesukeh De'zimra, he may answer "Amen." If one recites Baruch She'amar with the Hazzan, and ends the blessing at the same time as the Hazzan, then he does not answer "Amen." If, however, he completed Baruch She'amar before the Hazzan, then he answers "Amen." This applies even if he had yet to begin Mizmor Le'toda, but preferably one should recite Mizmor Le'toda immediately after completing Baruch She'amar, without any pause.

Our daily Pesukeh De'zimra service begins with the blessing of Baruch She'amar, and concludes with the blessing of Yishtabah. Should women recite these Berachot, or should they omit them when reciting Pesukeh De'zimra? Hacham Ovadia Yosef ruled that the recitation of these Berachot falls under the category of "Misvot She'ha'zman Gerama" – Misvot that are limited to certain times, from which women, as a rule, are exempt. Baruch She'amar and Yishtabah may be recited only from daybreak until a certain time during the day (as discussed in an earlier installment), and, as such, women are exempt from this recitation. And, according to Sephardic practice, a woman may not recite a Beracha from which she is exempt, and thus, in Hacham Ovadia's view, women may not recite Baruch She'amar and Yishtabah. Hacham Bension Abba Shaul (Jerusalem, 1924-1998), however, disagreed. He claimed that this rule applies only to "Misvot Aseh" – actual commands. Baruch She'amar and Yishtabah are expressions of praise, and this recitation does not qualify as an actual obligation. Therefore, Hacham Bension maintained, women may recite these blessings. This was the view also of the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939). Normally, when there is a disagreement concerning the permissibility of reciting a Beracha, we apply the principle of "Safek Berachot Le'hakel" – that we refrain from reciting the Beracha in question. Thus, it would seem that Sephardic women should not recite Baruch She'amar and Yishtabah, or should recite them while omitting the phrase "Hashem Elokenu Melech Ha'olam." However, if a Sephardic woman has been accustomed to reciting these Berachot – either because she was educated in an Ashkenazic institution, or because she was taught the view that Sephardic women may recite these Berachot – she may continue this practice, relying on the ruling of Hacham Bension Abba Shaul. Summary: Different opinions exist as to whether Sephardic women may recite Baruch She'amar and Yishtabah. Therefore, a Sephardic woman should not recite these blessings, or should recite them but omit "Hashem Elokenu Melech Ha'olam." However, if a woman had grown accustomed to reciting these blessings, in accordance with the view that women may recite them, she may continue this practice.

The Pesukeh De'zimra section of the morning prayer service begins with the Beracha of Baruch She'amar, and concludes with the Beracha of Yishtabah. The earliest time for reciting these blessings is Alot Ha'shahar – daybreak, when the first rays of light appear on the eastern horizon – which occurs 72 halachic minutes before sunrise. As for the latest time when one may recite these blessings, we find a disagreement among the Poskim. The background to this debate involves the two different "deadlines" for reciting the morning Amida. The proper time for reciting the Amida is until the end of the fourth halachic hour of the day. Thus, for example, if sunrise occurs at 6am and sunset is at 6pm, such that each halachic hour is 60 minutes long, then the proper time for reciting the Amida is until 10am – four hours after sunrise. However, even if one did not recite the Amida by that time, he can and should recite it, until Hasot (halachic midday) – in this case, 12 noon. One who prays the Amida between the fourth hour and Hasot – in this instance, between 10am and noon – is credited with praying Shaharit, but does not receive reward for praying at the proper time. In light of this, Hacham Bension Abba Shaul (Jerusalem, 1924-1998) ruled that Baruch She'amar and Yishtabah, which follow the same guidelines as the Amida, must be recited by the end of the fourth hour. In his view, one who woke up late and did not recite Pesukeh De'zimra before the end of the fourth hour can no longer recite the Berachot of Baruch She'amar and Yishtabah. Other Poskim, however, maintained that since the Amida can be recited even past the fourth hour, until Hasot, Baruch She'amar and Yishtabah likewise may be recited until Hasot. These Poskim include the Mishna Berura, Rav Meir Mazuz (1945-2025), and the Yalkut Yosef (which is based on the rulings of Hacham Ovadia Yosef). Hacham David Yosef, in Halacha Berura, suggests a sort of compromise position, distinguishing between one who is delayed due to circumstances beyond his control, such as illness, and one who knowingly delayed Shaharit beyond the fourth hour for no legitimate reason. In the latter case, although the individual is allowed to recite the Amida until Hasot, he must stipulate that it will be considered a voluntary prayer. Such a stipulation cannot be made for Baruch She'amar and Yishtabah, as they cannot be recited voluntarily. Therefore, Hacham David posits, only if one unwilfully delayed Shaharit may he recite Baruch She'amar and Yishtabah after the fourth hour, whereas one who purposefully recites Shaharit after the fourth hour must omit these blessings. As for the final halacha, we follow the famous rule of "Safek Berachot Le'hakel" – that we refrain from reciting a Beracha when there is some uncertainty as to whether it is warranted. Therefore, we abide by Hacham Bension's position, that one who prays Shaharit after the end of the fourth hour does not recite Baruch She'amar or Yishtabah. Summary: The earliest time for reciting Baruch She'amar and Yishtabah – the Berachot before and after Pesukeh De'zimra – is Alot Ha'shahar (daybreak). The final time for reciting these blessings is debated by the Poskim, as some Poskim maintain that they may not be recited past the fourth halachic hour of the day. In deference to this position, one who prays Shaharit after that point does not recite Baruch She'amar or Yishtabah.