The Rambam in Hilchos Teshuvah writes that a person whose aveiros outnumber his mitzvos, dies immediately. Evidently, the Rambam’s opinion is that the din of Rosh Hashonah is dependent upon the actual amount of mitzvos and aveiros and death means immediate death.

The Meforshim ask: How can the Rambam assert that one whose aveiros are in excess of his mitzvos is immediately sentenced to death? We see many reshoyim who live a long time and do not die immediately!

The Ra’avad disagrees with the Rambam and explains that being sentenced to death means that that one is sentenced to die earlier than his prescribed length of life. However, it does not mean instant death.

Rav Moshe Sternbuch offers an insightful explanation to the words of the Rambam.

The conventional understanding of the words, “chaim” and “muves”, are, literally, ‘life’ and ‘death’. Genuine ‘life’ in the eyes of the Torah is not merely a body that breathes. Rather, ‘life’ means meaningful existence- connectivity to the Eibershter, as manifested in a possuk in Parshas Vo’eschanan. “Vi’atem hadiveikim baHashem Elokeichem chaim kulchem hayom”- “You, who are attached to Hashem, are all alive today”. Genuine life is measured by attachment to Hashem through the fulfillment of Torah and mitzvos.

Lack thereof is not considered ‘life’. Mere bodily functions such as eating and sleeping does not qualify for the status of ‘life’.

The Gemorah in Mesechta Brachos states that reshayim, even while alive, are considered dead. This may also be understood that since reshayim live an existence unattached to Hashem, they live an animal’s existence. This is not in the realm of real ‘life’.

When the Rambam write that a person whose aveiros outnumber his mitzvos will die immediately, it does not mean that his body will expire. Rather, his neshomah will cease to function. His neshomah will lose its’ connectivity to the Eibershter-the ultimate source of life. Although, he will continue to exist on this world, he will live as an animal with no kesher to Hashem.

What a horrible existence; a human existing as an animal!

When we beseech Hashem, “Zochreinu lichaim- lima’ancha”, we are begging for meaningful life. We plead for life full of meaning and deveikus in Hakadosh Baruch Hu.

Can a person who is in the middle of Pesukei D’zimrah be called up for an aliyah?

It is forbidden to speak from the beginning of Boruch She’amar until after Shemoneh Esrei. Since Boruch She’amar is the brocha for Pesukei D’zimrah, it would be a hefsek if one spoke before Yishtabach, which is the after-brocha of Pesukei D’zimrah. One who is in the middle of Pesukei D’zimrah should not be called up for an aliyah unless he is the only Kohein or Levi in the shul. If he was called, he may go up and recite the brochos and read along with the ba’al korei. He may not instruct the gabbai to recite Mi Shebeirach on his behalf. If the gabbai forgot his name when calling him up, he may speak in order to remind him. If he is the only one capable of reading from the Torah, he may interrupt to serve as the  ba’al korei.  

ס"ק י וביה"ל ד"ה ואפילו; ביאורים ומוספים דרשו, 17

Can one say Asher Yatzor in the middle of Pesukei D’zimrah?

The following are halachos regarding interruptions during Pesukei D’zimrah: 1) One may answer Amen to a brocha even if he is in the middle of a pasuk, as long as he is not interrupting in the middle of a concept. 2) One may respond to Kaddish, the primary parts of Kedusha (some poskim permit even the additional pesukim of Kedusha), Borchu and Modim. One may respond Amen to the brochos of Hakel Hakodosh and Shomeya Tefillah and join the congregation in the pesukim of Shema and Boruch Shem, even in the middle of a concept. 3) If one went to the bathroom or heard thunder/saw lightning, he may recite the appropriate brochos. 4) It is forbidden to answer Boruch Hu U’voruch Shmo.

סעיף ד, ס"ק ח, וביה"ל ד"ה צריך; ביאורים ומוספים דרשו, 13,11,10,9,8 

Is greeting someone permitted during davening? 

In earlier times, it was customary to greet and return greetings in the middle of davening. Chazal allowed greetings in certain circumstances. In between sections of davening, one could greet a person to whom he owed respect and one could also return a greeting to anyone. In the middle of a section, one could return a greeting to someone he owed respect and initiate a greeting to someone he feared. There was discussion about which points in davening are considered “between sections”. It is no longer customary to extend greetings during davening, however, and the Achronim say that all forms of greeting are forbidden.

סעיף ה' ס"ק יב-יג

• A person is meant to study each day (minimally) a passage from Mikrah, Mishnah, and Gemara.

• Boruch She’amar--the brocha before Pesukei D’zimrah--was instituted by the Anshei Knesses Hagedolah. Since it’s a brocha over Pesukei D’zimrah, one should immediately begin saying the pesukim upon completing the brocha.

• The Gemara states that answering Amen to one’s own brochos is reprehensible. Therefore, a person who makes a brocha should not answer Amen if someone else finishes the same brocha at the same time.

• How long should it take to say Pesukei D’zimrah?

• When is Mizmor L’sodah omitted?

• Why is Ashrei so important?