If I am late to shul or find it hard to focus, is it okay to say an abbreviated psukei dzimra of just baruch shemar, ashrei and yishtabach?
In both examples you give, yes that is the correct approach.
On shabbos you must also add Nishmas.
The book which says to add nishmas on shabbos is the Zohar (parshas terumah)
Yet in another post on davening maariv before tzeis, you didn’t seem attentive to the position of the Zohar Chadash. Can you clarify exactly how R Abbadi thinks about these issues?
I will address both your queries here. The Above and the Below that you asked on another heading.
"Did you ask him or just assuming?
This is brought as evidence for the practice of the sefardi mekubalim to daven before tzeis
I am interested to hear his thoughts on this"
For a person so well steeped in the works of the Zohar, it should not be a wonder that Nishmas should be added in psukei dezimrah. Actually the entire contents of psukei dezimrah should be recited with great devotion and diligence, not just this abbreviated recipe, but the original question was in an exceptional case.
But here is the background.
The concept of psukei dezimrah is that before we begin Shacharis me must praise Hashem. As this is a mitzvah there is a brocha before and a bracha after. Namely Baruch Sheamar is the bracha preceding psukei dezimrah, and Yistabach is the bracha at its culmination. But between the 2 brochos there needs to be some praise. Therefore Ashrei is said, as the actual “psukei dezimrah”. All we said on this post is that on shabbos, in so far as its shabbos and to differentiate from the other days of the week Nishmas must also be added.
The above is halacha pesukah from the Rav. Additionally he holds that Marriv should be said after tzeis (nightfall).
Finally kabbalah (and any other non halachic sources) do not play a role in Halacha especially when the Halacha clearly states the opposite.
Lastly, this is a forum whereby the moderators, all talmidim of the Rav, try to answer your questions as accurately as possible, and all directly from the wisdom of our Rebbi. In Halacha there are no assumptions, and I take umbrage in your “assumption” that there is.
What is this ‘Abbreviated’ version you speak of, and or where can I find it. Thanks
As noted in the beginning of this thread. If someone finds it to difficult to have proper concentration and/or has arrived late to davening he may skip the majority of pesukei dezimah, but at the minimum must say Baruch sheamar, Asherei and then yishtabach.
What is an abreveated pesuke, and or do you know where I can find it. Thanks and chag samayach
As noted in the beginning of this thread, the minimum that must be said is Baruch sheamar, Asherei and then yishtabach.
It’s not that I dont try but I suffer from A.D.D. and dyslexia, so time and concentration are affected some times and when thing get really bad i end up just quitting mentally so in those days an abreveated/simpler version that allows me to be yotzer would be helpful and appreciated
Got it Thanks
Thanks for your reply-- would you say that R Abbadi shlita’s views on this most comport with those of the Knesset Hagedolah and Radbaz whereby we hold the Talmud as a controlling source when its contradicted by the Kabbalah but otherwise perform Kabbalistic actions as Humrot?
Additionally, I wonder whether your answer implies that R Abbadi agrees with the view attributed to the Vilna Gaon which sees pesukei dezimra as a Torah obligation?
Lav davka and no
What is the essential parts to say according to the Rav between birkot hashachar and pesukei dzimra (leolam, korbanot, akeidat, ketores,…)? I’m not talking about someone late but to identify the essential from the optional
The Rav once told me that korbanot (Aizehu Makoman) is extremely important and should never be skipped.