Rashi (Shabbos 118b) notes that Pesukei D’zimrah refers to two specific psalms,“Hallelu et Hashem min ha’shamayim”(Psalm 148) and “Hallelu Kel b’kodsho” (Psalm 150). Over time Pesukei D’zimrah was expanded and came to include “Ashrei yoshvei beisecha” (which is the very source for the extra period of contemplation) as well as other psalms that we find in our Shacharit prayers. Pesukei D’zimrah is also preceded by a blessing, Baruch She’amar, and concludes with the blessing Yishtabach.
The Mishnah Berurah (Orach Chayim 51:1) explains that Baruch She’amar was composed by the Anshei Knesset Ha’Gedolah – the men of the Great Assembly – based on a note that fell from heaven containing 87 words. They inferred that the morning prayer should thus start with 87 words and composed this blessing of praise to Hashem containing exactly that many words.
Preceding Pesukei D’zimrah are the Birkot Hashachar – the blessings of the morning – which are said when one rises, as well as the daily Korbanot. The Mishnah Berurah (Orach Chayyim 46:1) explains that we recite the Birkot Hashachar because we are forbidden to derive any pleasure from this world without first saying a blessing of gratitude to our Creator. The recital of the Korbanot, which includes passages from the Torah and Talmud, was instituted to reflect the offerings that were sacrificed daily in the Temple, may it be rebuilt in our days.
For the afternoon Minchah prayer, the sages instituted the one Psalm of Tehillah l’David (Psalm 145)in keeping with the minimal requirement of the Mishnah (Berachot 30b) noted above.
The evening Ma’ariv prayer consists only of Keriat Shema and its own blessings. This was deemed sufficient; if more prayers added, a person would find most of his day occupied in prayer, as the Gemara (Berachot 32b) notes, and there would be little time for Torah study or making a living.
As we noted earlier, “tefillah,” in essence,refers to the Amidah. Thus if one enters shul and wishes to fulfill his congregational requirement of tefillah, he must make every effort to catch up before the congregation reaches the Amidah. He should recite minimally the Birkot Hashachar, Baruch She’amar, Ashrei, Yishtabach, Keriat Shema and then join the congregation for the Amidah. This is the correct order of Tefillah B’tzibbur. Some don’t know about these halchos and end up missing an integral part of Tefillah B’tzibbur.
We hope to elaborate on the intricacies of tefillah at some future time.
May it be G-d’s will that He accept our heartfelt tefillot, especially in light of the many trying challenges facing our people.