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Expand Pesukei Dezimra
Pesukei DeZimra (, "Verses of [Songs of] Praise"; Spanish and Portuguese nusach: Zemirot,, "Songs of Praise"), are a group of prayers that are recited during Shacharit (Jewish morning prayers). They consist of various blessings, psalms, and sequences of other Tanach verses.

Historically, reciting Pesukei DeZimra in morning prayer was a practice of only the especially pious. Over the course of Jewish history, their recitation has become widespread custom among all of the various rites of Jewish prayer.

The aim of Pesukei DeZimra is for the individual to recite praises of HaShem before making the requests featured later in Shacharit and the day.

Origin
The first source for Pesukei DeZimra is in the Talmud, where it is described as non-obligatory: "...Rabbi Yosei said: May my portion be among those who complete hallel every day. The Gemara is surprised at this: Is that so? Didn’t the Master say: One who reads hallel every day is tantamount to one who curses and blasphemes G-d. He displays contempt for hallel by not reserving it for days on which miracles occurred. The Gemara answers: When we say this statement of Rabbi Yosei, we are referring to the verses of praise (Pesukei DeZimra), recited during the morning service, not to Hallel (Psalms 113–118) recited on special days."

Later commentaries explain what Pesukei DeZimra consists of: Rashi said it means Psalms 148 and 150, while Saadia Gaon said it means psalms 145, 148, 149, 150. Maimonides said it means all of psalms 145-150 and that it has become customary to include psalms 145-150 as well as several other psalms, recitations, and blessings before and after them with Baruch She’amar opening Pesukei Dezimra and Yishtabach concluding it.

Elsewhere, the Talmud states that a person should praise God first and only afterwards begin their prayer. Opinions differ as to which praise is referred to: the first three blessings of the Amidah, the Shema blessings, or to Pesukei DeZimra.

For a long time, these prayers remained optional. Eventually, Pesukei DeZimra were incorporated into all standard Jewish prayer services. Maimonides taught that prayer should be recited in an upbeat mood, slowly, and wholeheartedly, and that rushing through them (as many who recite them daily do) defeats their purpose.

Order of service
The table in this sections sets out what the order of service is between different days and nusachim. The main reasons for the differences are discussed in the following sections.

Hodu (Songs of thanksgiving)
During the days of the temple, thanksgiving prayers were recited in the temple service. These have since become incorporated into Pesukei DeZimra and are referred to collectively by the first word of the first of the prayers, Hodu, or by their theme, "Songs of thanksgiving".

These prayers consist of Hodu (Give thanks), consisting of Hod veHadar (Beauty and splendour), VeHu Rachum (And he is merciful), Hoshi'a et Amecha (Save your nation) and Psalm 100 (Mizmor LeToda, Psalm of thanksgiving).

Nusach Ashkenaz recites Hodu before Barukh she'amar, Sephardi custom recites it beforehand. Some explain that the Ashkenazic practice is based the current world being called the World of Yezirah, a world that is not repaired, and therefore one that does not receive light from itself, whereas the Sephardic practice is to recite these before Barukh She'amar because the prayers receive tikkun from assiah, as they follow Kaddish. Others explain that Nusach Ashkenaz recites them after Barukh She'amar because Barukh She'amar serves as an opening to the praises of God, whereas the Sephardic practice recites it after because Hodu is from Chronicles (rather than Psalms) and Barukh She'amar says that we recite the "Songs of David".

Psalm 100 is recited after Barukh She'amar in all nusachim. It is omitted by Ashkenazi Jews on Shabbat, Yom Tov, the Eve of Yom Kippur, the Eve of Passover, and the intermediate days of Passover. On Shabbat and Yom Tov, it is omitted because offering Thanksgiving is voluntary, and therefore is not done on days with Shabbat-like restrictions. On the Eve of Passover, it is omitted because during the temple service, one may not be able to finish eating the offering, which was chametz, before the time in which it was forbidden to eat chametz. On Passover, it is omitted because of its chametz content. On the Eve of Yom Kippur, it is omitted because one may not be able to finish the contents before the fast sets in.

Sephardim still recite it on the Eves of Yom Kippur and Passover, and segment of them still recites it on Shabbat and Yom Tov.

In the Italian rite, this Psalm is recited only on Shabbat and Yom Tov, and during the week it is omitted.

Daily Hallel
The Hallel of pesukei dezimra is a selection of six psalms. The selection consists of Ashrei (most of which is ) followed by. The term Hallel, without a qualifier, generally refers to Psalms 113-118, which are recited only on festivals; for this reason the Hallel of pesukei dezimra is also known as the daily Hallel. These psalms are recited because they are devoted entirely to the praise of HaShem. Originally, this was the only part of Pesukei Dezimra. Its recitation was considered voluntary for a long time.

Shabbat/Yom Tov additions
On Shabbat and holidays of biblical origin (and in the Eastern Ashkenazic rite, also on Hoshana Rabbah), various psalms are added between Hodu and Yehi Khevod. The reason for additions is that no one has to rush off to work on these days, thereby allowing extra time for praise.

Ashkenazi Judaism includes the following psalms in the following order: 19, 33, 34, 90, 91, 135, 136, 92, and 93.

Sephardic Judaism includes the following psalms in the following order: 103, 19, 33, 90, 91, 98, 121, 122, 123, 124, 135, 136, 92, and 93.

On Shabbat and Jewish holidays, Nishmat is inserted between the Song of the sea and the closing blessing; according to many, it is in fact an expanded version of the concluding blessing.

Following Nishmat, Shokhen Ad is inserted. On Shabbat, the hazzan for Shacharit begins recitation of Shochein Ad (technically speaking, it is not necessary to have a hazzan for Pesukei Dezimra at all). On the Three Pilgrimage Festivals, there are a variety of customs: According to the Eastern Ashkenazic rite, the hazzan begins the service on the previous verse known as Hakel B'tzatzumot on each of the Pilgrimage Festivals, signifying miracles God performed associated with these three holidays. According to the Western Ashkenazic rite, the hazzan begins ha-gibur la-nezach on Passover, Hakel B'tzatzumot on Shavuot and ha-gadol bi-khvot shemecha on Sukkot. On the High Holy Days, the hazzan begins on the word Hamelekh (המלך) within that verse, as during these days, an emphasis is placed on recognition of God as King. It is also described in the Book of Life that loudly chanting the word Hamelekh has the effect of driving away accusers from the throne of judgement. Additionally, the letter ה (hey) is dropped off the word היושב (who sits) changing it to יושב (who is sitting), alluding to the fact that HaShem is sitting on the throne at the moment.

Recitation by women
There is an argument among Orthodox rabbis as to whether women are required or even permitted to recite Pesukei DeZimra, given that it is considered by some to be a timebound commandment. The opinions either require women to recite it completely, prohibit the recitation of Barukh She'amar and Yishtabach among women, or allow but not require its recitation.

Ashkenazi Judaism considers Pesukei DeZimra to be an obligation on the basis that it is not timebound, and it can be recited at any time of day.

Opinions in Sephardic Judaism are divided. Some opinions allow women to recite Pesukei DeZimra without its accompanying blessings.