As we approach the yahrtzeit of the heilige Chofetz Chaim, let us share some of his words that are so timely and relevant.

We are told by the Rambam, Rabeinu Yona and others that there are twenty or more basic requirements to fulfill in order to achieve a proper teshuvah. Each one of these steps requires intensive effort to accomplish. In order to completely eradicate a single, individual sin, one must undergo personal pain and corrections. This being said, how is it at all possible to undertake this tremendous avodah? Living in a world of heresy and corruption magnifies the task manifold. A person confronted with this daunting job, may easily despair of ever getting started.

The Chofetz Chaim states emphatically that this approach is erroneous. Living in an era of great weakness and frailties of character, lowers the bar and the expectations are less. The Eibershter makes less demands and is willing to accept a level of teshuvah that in previous times He may not have accepted.

Someone once asked the Chofetz Chaim, “The Zohar hakadosh says that Hashem does not accept Torah study that is not accompanied by appropriate ahavas Hashem and yiras shomayim. In this generation how can we stand a chance that our Torah should access the heavens? We are so deficient in our ahavah and yirah!”

The Chofetz Chaim responded with a moshol.

“There was a fellow who had a bakery and was having much difficulty selling his daily stock of bread. People came with myriad grievances. Some complained that the bread was too dry. Others said that the bread was raw. There was no end to the complaints, and consequently he was operating his business at a loss.

When war broke out, his bakery was flourishing beyond imagination. He easily sold his daily supply and nary a complaint was heard. The people were so desperate for a loaf of bread and some nourishment that it did not matter to them the quality of the bread.”

The Chofetz Chaim continued, “The same is relevant to Torah and mitzvos. When the world was permeated with kedusha and there was abundant yiras shomayim, and avodas Hashem was at its’ peak, the standards were at a higher level. Torah, lacking kedushah and yiras shomayim, was not acceptable. However, nowadays we are in a state of emergency and desperation. Many have strayed from the Torah path. Few have remained faithful to Hashem. Hashem is not choosy and particular as to the quality of our avodah. The main focus is that the eternity of Klal Yisroel continues. Even Torah which may be lacking all of the desired qualities, is wanted and properly held in esteem.”

The words of the Chofetz Chaim could not come at a more suitable moment. As we put in great effort to do teshuvah, let us be encouraged that Hashem desires each step taken and every effort put forward even when we may fall short of perfection.

Which parts of davening may be omitted so that a person can daven with the tzibur?

Tefilah b’tzibur is a critical component of davening. As such, a latecomer to shul who would have to daven Shemoneh Esrei on his own if he would proceed with the whole davening may skip parts of Pesukei D’zimrah. The following is a basic guide to omitting parts of davening: 1) If the only way to catch up to the tzibur is by skipping Birchos Kriyas Shema and Shema, one should daven on his own instead of skipping. The importance of connecting Shema and its brochos to Shemoneh Esrei takes precedence over tefilah b’tzibur. 2) According to Shulchon Aruch, if there will only be time for Shema and its brochos, one may skip the entire Pesukei D’zimrah and begin from Birchos Kriyas Shema. One should, however, say the brochos of Al Netilas Yadayim, Elokai Neshama and Birchos HaTorah first. Others say that a person should, at minimum, recite Boruch Sheamar, Ashrei and Yishtabach. If he will not have time to say them, he should not skip at all. 3) If there is sufficient time, he should incorporate as much of Pesukei D’zimrah as possible, with priority given to the above-mentioned segments.

סעיף א וס"ק א, ב, ו ו־ז; וראה ביה"ל לקמן סימן נג, סעיף ב, ד"ה אין

Which parts of Pesukei D’zimrah have precedence? 

The order of priority for the rest of Pesukei D’zimrah is as follows: 1) the mizmor of Hallelu Es Hashem Min Hashamayim, 2) the mizmor of Hallelu Kel B’kodsho, 3) the rest of the Halleukas, 4) Hodu L’Hashem until V’hu Rochum. One should then skip until the pasuk of Hashem Hoshia and begin Ashrei.  If, after skipping, a person realizes that he can add in more parts of Pesukei D’zimrah, the Achronim disagree about whether other sections can then be recited out of order.

סעיף א וס"ק ד; ביאורים ומוספים דרשו, 2

Should a woman skip Pesukei D’zimrah in order to daven with the tzibur?

A person may only skip if he will not have the opportunity to daven together with the tzibur at a later minyan. According to some Achronim, it is permissible to skip even if one will only be able to daven together with the chazan and not the actual tzibur. The poskim disagree about whether a woman should skip in order to daven with the tzibur. If a person is davening by himself, he may skip in order to recite Kriyas Shema or Shemoneh Esrei at the proper time.

ביאורים ומוספים דרשו, 1 ו־3

• Care should be taken to say Pesukei D’zimrah slowly, the way one would count money, so that words should not be omitted, mispronounced, or slurred.

• The passage of Mizmor L’sodah was incorporated into Pesukei D’zimrah in place of the Korbon Todah--the korbon of thanksgiving which was brought in the times of the Beis Hamikdosh. Therefore, Mizmor L’sodah is not recited on days when there would not have been a Korbon Todah.

• A focal point of Pesukei D’zimrah is the perek of Tehilah L’David (known as Ashrei). Its primacy is due to the pasuk of Poseach Es Yadecha, which attests that Hashem oversees and supports His creation.

• Can Birchos Hashachar be said at night before going to sleep?

• Can Elokai Neshama be recited after davening?

• Can one respond to Kedusha in the middle of Yishtabach?