In the Shulchan Aruch,[1] Rav Yosef Karo rules, based on Ge’onim and Rishonim, that one should shorten P’sukei D’Zimra in order to catch up to the tzibbur, detailing the order of precedence of what to say. The Shulchan Aruch permits skipping all of P’sukei D’Zimra if necessary for that purpose,[2] while most Ashkenazi poskim require a minimal amount of P’sukei D’Zimra.[3] (Some maintain that it is important to finish Yishtabach along with the tzibbur,[4] but starting Shemoneh Esrei together is the main issue.[5])
Despite the halachic consensus regarding the propriety of skipping parts of P’sukei D’Zimra to catch up, further rabbinical discussion was prompted by a passage in the Maggid Meisharim[6] in which Rav Yosef Karo’s maggid (angel/teacher) warns him to come to shul early because skipping parts of P’sukei D’Zimra is like “turning around the pipes.” The Ba’er Heitiv writes that many pious people therefore do not shorten P’sukei D’Zimra, even if they come late.
There are a few reasons to stick to the Shulchan Aruch’s explicit ruling, despite the story involving its author. First, the maggid’s instruction was to come early to shul, which actually implies that if one did not come early, he should skip parts of P’sukei D’Zimra.[7] Furthermore, we (i.e., those who are not kabbalistically inclined) do not follow sources of secret/special teachings that are contrary to a halachic consensus.[8] Despite the fact that significant halachic authorities follow the Ba’er Heitev’s understanding of the Maggid Meisharim, the pillars of contemporary Halacha do not.[9]
Cases that the classical sources did not discuss explicitly are riper for machloket. The Sha’arei Teshuva[10] states that if one davens too slowly to keep up with the tzibbur, he is allowed (but apparently not required[11]) to say everything at his own pace, which will lead him to miss Shemoneh Esrei with the tzibbur. The implication is that he is not required to start davening early to “build up a lead.”[12] (He should, however, have his tallit and tefillin on and have recited Birkot HaShachar by the time the tzibbur begins P’sukei D’Zimra; failure to catch up is not the same as davening slower than the congregation.)
The Eshel Avraham[13] maintains that it suffices to join the tzibbur at chazarat hashatz. Thus, one should not shorten P’sukei D’Zimra in order to start the silent Shemoneh Esrei together with the tzibbur. This opinion depends on the broad question of if, or to what extent, starting along with chazarat hashatz is considered tefilla b’tzibbur. Since our findings on this matter are not conclusive, it may be worthwhile to shorten P’sukei D’Zimra in order to join the tzibbur’s silent Shemoneh Esrei.[14]
This question also has an opposite ramification. Should one shorten P’sukei D’Zimra in order to catch up if he will be able only to make it to the beginning of chazarat hashatz and not the tzibbur’s silent Shemoneh Esrei? Each fundamental approach has a strong basis, but we prefer the approach that davening along with chazarat hashatz fulfills a lower level element of tefilla b’tzibbur, and shortening P’sukei D’Zimra is therefore worthwhile if and only if it will enable one to begin the silent Shemoneh Esrei with the tzibbur.[15] Starting Shemoneh Esrei significantly later but while the tzibbur is still davening is probably at a level similar to joining at chazarat hashatz. Nevertheless, one should only begin davening Shemoneh Esrei later than the tzibbur if he will finish his Shemoneh Esrei by the time the tzibbur reaches Kedusha.[16]
In summary, we recommend that one skip as much of P’sukei D’Zimra as needed to give himself a good chance to start the silent Shemoneh Esrei (and preferably Barchu) together with the chazan. We respect other legitimate opinions, especially under certain circumstances, as noted above.
Having a shul start Shemoneh Esrei without a large percentage of the tzibbur joining together is regrettable. Although it is proper to slow down the communal tefilla to the average participant’s davening speed, “holding back” those who come on time in order to accommodate latecomers is problematic.