Hilchos Pesukei D'zimrah
 
1067. The Nusach of Boruch She'amar was established by the Anshei Kenesses Hagedolah after a parchment with the 87 words came down from heaven. Shulchan Aruch w/Mishnah Berurah 51:1
 
1068. One should stand when saying Boruch She'amar, and hold two tzitzis in front, and kiss them after completing the beracha. Shulchan Aruch w/Mishnah Berurah 51:1
 
1069. While davening Boruch She'amar one should interrupt to answer Amein to all berachos, and respond as well to Kaddish, Kedusha, Borchu etc. Shulchan Aruch w/Mishnah Berurah 51:2 MB2
 
1070. However, once one has begun the beracha in the middle of Boruch She'amar (i.e. Boruch Attah etc.) one should not interrupt the beracha even for Kaddish, Kedusha or Borchu. Shulchan Aruch w/Mishnah Berurah 66:MB23, Igros Moshe OC:4:13, S'U Yabia Omer 5:7, Shulchan Aruch Harav 51:3, Kaf Hachaim 18:4, Piskei Tshuvos 51:4
 
1071. If one completes Boruch She'amar before the chazzan, one should answer Amein to the beracha of the chazzan. Shulchan Aruch w/Mishnah Berurah 51:2
 
1072. However, if one completes Boruch She'amar together with the chazzan (or another person) one should not answer Amein, as is the general rule with almost all berachos, because it would appear as if one is answering Amein to one's own beracha, which we (generally) do not do. Shulchan Aruch w/Mishnah Berurah 51:2
 
1073. If one completes Yishtabach, Shomer Amoi Yisroel La'ad (at Maariv), or the beracha at the end of Hallel along with the chazzan, one should answer Amein {because many Poskim rule that one should even answer Amein to his own beracha in those instances (although we do not pasken like this L'halacha) we therefore rely on those opinions to rule leniently here, since one is actually answering Amein to another's beracha. Shulchan Aruch w/Mishnah Berurah 51:2
 
1074. If one completes Boruch She'amar together with the chazzan (or another person) who completes a different beracha simultaneously, one should answer Amein. Shulchan Aruch w/Mishnah Berurah 51:2
 
1075. One may not speak beginning from the start of Pesukei D'Zimrah (i.e. from the beginning of Boruch She'amar) until after Shmona Esrei. Shulchan Aruch w/Mishnah Berurah 51:4
 
1076. For those who daven Nusach Sefard, one should not even speak while davening the portions of tefillah that precede Boruch She'amar, beginning with Hodu. Likewise, Nusach Ashkenaz should not speak beginning from Mizmor Shir Chanukas Habayis. Piskei Tshuvos 51:2
 
1077. Speaking the translation of the words of tefilla (e.g. in English, Yiddish, French etc.) is considered a hefsek (a break) and one may not do so during all portions of tefillah when one may not speak, except for the parts of Shmona Esrei when one may add their own tefillos. Igros Moshe OC3:8, Piskei Tshuvos 51:6
 
1078. Portions of tefillah may be sung (i.e. by the chazzan and tzibbur) and the tune added to the words (even if the tune/song continues at times without words) is not considered a hefsek in the tefillah and is permitted. Igros Moshe OC3:8, Aruch Hashulchan 128:35
 
1079. One may answer Amein to a beracha during Pesukei D'zimrah, even in middle of a possuk.
Shulchan Aruch w/Mishnah Berurah 51:4
 
1080. However, one should not answer Boruch Hu U'voruch Shemo to a beracha in middle of Pesukei D'zimrah {because the minhag to say BHUS is not mentioned in the Gemara}. Shulchan Aruch w/Mishnah Berurah 51:4

1081. If one uses the bathroom during Pesukei D'zimrah one should say the beracha of Asher Yatzar as soon as possible, between Perakim (paragraphs) of Pesukei D'zimrah. {Although there is no time limit on how long after using the bathroom one may say the beracha; if one will need to use the bathroom again before having said the beracha, one will have lost the opportunity to say the beracha.} Shulchan Aruch w/Mishnah Berurah 51:4, see Biur Halacha
 
1082. However, many Poskim disagree. The Chayei Odom, Igros Moshe and others rule that one should wait to make the beracha until after Shmona Esrei. While The Kaf Hachiam, Kitzur Shulchan Aruch, and others rule that one should make the beracha after Yishtabach. Chayei Odom 20:3, Igros Moshe OC4:14, Kaf Hachaim 51:28, 53:7, Kitzur Shulchan Aruch 14:1, Piskei Tshuvos 51:12
 
1083. In any event, if one knows that it is likely that one will need the use of the bathroom again before Yishtabach or that one is likely to forget to make the beracha later on, one should follow the psak of the Mishnah Berurah (in 1081 above) and say the beracha during Pesukei D'zimrah. Chayei Odom 20:3, Igros Moshe OC4:14, Kaf Hachaim 51:28, 53:7, Kitzur Shulchan Aruch 14:1, Piskei Tshuvos 51:12
 
1084. Ashkenazim may interrupt Pesukei D'zimrah to say Modim D'Rabbanan, or to say the first Possuk of Shema Yisroel (and Boruch Shem Kivod Malchuso etc.) with the Tzibbur. Shulchan Aruch w/Mishnah Berurah 51:4, 65:MB10
 
1085. The minhag of Sefardim however, is to only say the first three words of Modim D'Rabannan, and as for Shema, to cover one's eyes with one's hand and continue saying Pesukei D'zimrah with the niggun (tune) the tzibbur is using for Shema, so that it appears that one is being Mekabel Ol malchis Shomayim with the tzibbur. Shulchan Aruch 65:2, Kaf Hachaim 65:6, S'U Yabia Omer 6:4
 
1086. During Pesukei D'Zimrah one should interrupt to answer Kaddish, Kedusha and Borchu. Shulchan Aruch w/Mishnah Berurah 51:4
 
1087. On a day when the tzibbur says Tachnun after Shmona Esrei, one may not speak from the beginning of Pesukei D'zimrah until the completion of the Kaddish following Tachnun. Shulchan Aruch w/Mishnah Berurah 51:4
 
1088. In general one may not interrupt in middle of Pesukei D'zimrah for another mitzvah. However, there are many exceptions to this rule brought by the Poskim. Shulchan Aruch w/Mishnah Berurah 51:4
 
1089. One may interrupt Pesukei D'zimrah to: say Birchas Hatorah if one forgot to do so earlier; say Krias Shema if one will miss Zman Krias Shema if one waits for the tzibbur; go up for an Aliyah L'Torah if one is the only Kohen or Levi in shul (but he should not speak to tell the Gabbai to make a Mi Shebeirach); speak for a need regarding the Tefillah itself (of which we will cite specific examples in subsequent Halachos). Shulchan Aruch w/Mishnah Berurah 51:4
 
[1090-1107 Hilchos Sukkah]
 
1108. If one is a using a siddur with a translation of the Hebrew words, one should be careful not to verbalize the translation because this is considered a Hefsek (an interruption of the tefillah) [even during Pesukei D'zimrah]. S'U Igros Moshe OC:3:8, Piskei Tshuvos 51:6
 
1109. One is permitted to speak during Pesukei D'zimrah (preferably between chapters, or at least Pesukim) to call men together to make a minyan if one is unable to do so without speaking (e.g. motioning). S'U Igros Moshe OC:1:22, Piskei Tshuvos 51:7, MB 51:12,13
 
1110. One is permitted to speak during Psukei D'zimrah (preferably between chapters, or at least Pesukim) to tell someone (or the congregation) the correct page to find the tefillah if one is unable to do so without speaking (e.g. motioning). S'U Igros Moshe OC:1:22, Piskei Tshuvos 51:7, MB 51:12,13
 
1111. One should refrain from making gestures or motions (e.g. with one's eyes, hands, fingers etc.) during Pesukei D'zimrah unless it is for a Mitzvah purpose or to prevent someone from doing something which is prohibited (preferably one should do so only between chapters, or at least Pesukim). Kaf Hachaim 51:17, Piskei Tshuvos,MB 51:12,13
 
1112.  One should not look in a sefer (other than one's siddur) during Pesukei D'zimrah. M'kor Chaim L'Chavas Yair 51:4, Piskei Tshuvos 51:8
 
1113. One may not say Tehillim or other prayers during Pesukei D'zimrah or Chazoras Hashatz. Shulchan Aruch w/Mishnah Berurah 51:4, see Be'er Haitaiv 3
 
1114. One should not listen to Krias Hatorah during Pesukei D'zimrah unless one has determined that he will not be able to hear Krias Hatorah at another later minyan. (Preferably one should do so only between chapters, or at least Pesukim)  Piskei Tshuvos 51:8, 135:13, MB 51:12,13
 
1115. One should not write anything during Pesukei D'zimrah unless it is for a Mitzvah purpose or to prevent someone from doing something which is prohibited, or if one is pressed to respond to someone even for a non-Mitzvah purpose. (Preferably one should do so only between chapters, or at least Pesukim)  Piskei Tshuvos 51:8, see fn78, Tshuvus V'Hanhagos 2:40, MB 51:12,13
 
1116. If one interrupted in middle of Pesukei D'zimrah by speaking, one should go back to the beginning of the Posuk that one interrupted. Piskei Tshuvos 51:8 fn80, Shulchan Aruch Harav 66:2
 
1117. In all events one should be extra careful not to interrupt Pesukei D'zimrah by speaking immediately after saying the name of Hashem because one has thereby cut off the connection of the name with the completion of the words that follow, thus one has said the name of Hashem in vain c'v. Kaf Hachaim 51:15, Piskei Tshuvos 51:8
 
1118. One may not make a beracha on food, or eat during Pesukei D'zimrah unless one needs to eat because he is sick, or is too weak to continue daveining without stopping to eat. Shulchan Aruch w/Mishnah Berurah 51:4, S'U Rivivos Efraim 6:29, Piskei Tshuvos 51:9
 
1119. One may not make a beracha on Besomim during Pesukei D'zimrah. Shulchan Aruch w/Mishnah Berurah 51:4,Magen Avraham Siman 494, Piskei Tshuvos 51:9
 
1120. If one is in middle of Pesukei D'zimrah and realized that he forgot to make a beracha achronah on food eaten before he began to daven, and if he waits until after Pesukei D'zimrah he may no longer be obligated in the beracha because the food will have been digested; one may make the beracha between chapters/paragraphs of Pesukei D'zimrah. Piskei Tshuvos 51:9
 
1121. If one said the name of Hashem in vain in middle of Pesukei D'zimrah, one is permitted to say the required "Boruch Shem Kivod Malchuso etc." immediately at that time, as is required. Shulchan Aruch w/Mishnah Berurah 206, Piskei Tshuvos 206:24, 51:9
 
1122. If one realized in middle of Pesukei D'zimrah that he forgot to say the beracha of "al netilas yadayim" or any of the other 'birchas hashachar' (morning berachos), one should wait to say these berachos until after Yishtabach (i.e. before beginning the Birchos Krias Shema). Piskei Tshuvos 51:9
 
1123. Anytime one interrupted Pesukei D'zimrah by speaking (other than to answer Kaddish, Kedushah, Borchu, Modim or Shema) one must say the paragraph of "Boruch Hashem L'Oilom Amein V'Amein etc." (as found in Pesukei D'zimrah immediately preceding Vayevarech Dovid) before interrupting, and again before restarting Pesukei D'zimrah. Shulchan Aruch w/Mishnah Berurah 51:4 MB7, Piskei Tshuvos 51:10
 
1124. During Pesukei D'zimrah one may not greet another person, even his father or Rebbe (both of whom one is obligated in 'Morah' - fear). Rather, one should should simply stand up to show honor and respect which one is obligated to do even during Birchos Krias Shema. Shulchan Aruch w/Mishnah Berurah 51:5 MB12, Rokeach 379, Mkor Chaim L'Chavas Yair Siman 66, Piskei Tshuvos 51:16
 
1125. (In addition to one's parents and Rebbe) anytime a Talmid Chochom or a man over the age of 70 passes by, one must stand up to show honor and respect (to fulfill the Mitzvah of Mipnei Seivah Takum), even during Pesukei D'zimrah and the Birchos Krias Shema. Piskei Tshuvos 51:16
 
1126. One may interrupt Pesukei D'zimrah to say the beracha on Lightning, Thunder or a Rainbow because these are considered 'Mitzvah Overes' - a mitzvah that will pass by if one does not do it now. Shulchan Aruch w/Mishnah Berurah 51:4 MB8, Piskei Tshuvos 51:12
 
1127. One may not interrupt Pesukei D'zimrah to say the beracha of "Hagomel" at the Torah even if one will now need to wait three days until the next Torah reading to have the opportunity to make the beracha, because it is not considered a 'Mitzvah Overes'. Piskei Tshuvos 51:12, 219:14

1128. Chazal established the particular Mizmorim that are part of Pesukei D'zimrah with knowledge of the secrets of these pesukim and therefore one should not add anything between Boruch She'amar and Yishtabach. Chidah in Morah B'Eztbah 3:74, and in Kesher Godel 7, Yesod V'shoresh Hoavodah 3:4, Piskei Tshuvos 51:1
 
1129. Likewise, the specific order of the Mizmorim is based upon secrets understood by Chazal; therefore one should not L'chatchilah change the order of the Mizmorim. Chidah in Avodas Hakodesh 3:74, Piskei Tsuvos 51:1
 
1130. If one realized during Pesukei D'zimrah that he skipped a Mizmor (paragraph), one should say that Mizmor at the point that he remembers, and then continue on from there. One need not go back to the place where he skipped. Igros Moshe OC:2:16
 
1131. If one skipped Mizmorim of Pesukei D'zimrah because he thought he would not be able to daven Shmona Esrei b'tzibbur if he said all the Mizmorim (e.g. because he arrived in shul late), however when he completed Yishtabach he determined that he had time to say those Mizmorim and still begin Shmona Esrei with the tzibbur; one should say the skipped Mizmorim after Yishtabach, out of order. Igros Moshe OC:2:16
 
1132. If one remembered during Pesukei D'zimrah that he forgot to say Hodu, or any of the special Mizmorim for Shabbos, one should add those Mizmorim at the point that he remembers, despite the fact that he is saying it out of order. S'U Vayevarech Dovid 1:14, Piskei Tshuvos 51:1 fn18
 
1133. However, if one estimates that he has time to begin Pesukei D'zimrah again from the beginning and still be able to say Shmona Esrei with the tzibbur, one should L'chatchila begin Pesukei D'zimrah again from the beginning to be able to say the Mizmorim in their proper order. S'U Vayevarech Dovid 1:14, Piskei Tshuvos 51:1 fn18
 
1134. The Mishnah Berurah cites the opinion of R' Akiva Eiger that women are obligated to say Pesukei D'zimrah every day. Shulchan Aruch w/Mishnah Berurah 70:1 MB2
 
1135. However, many other Poskim rule that women are not obligated. Shulchan Aruch Harav 70:1, Aruch Hashulchan 70:1, Kaf Hachaim 70:1, Piskei Tshuvos 70:1
 
1136. Although women are not obligated to daven all tefillos, they are permitted to daven all tefillos. Kaf Hachaim 70:1, 106:1, Halichos Shlomo 7:2, Piskei Tshuvos 70:1
 
1137. Women, based upon time constraints, should choose to daven as much of the tefillos which are listed here in order of precedence; Birchos Hatorah, Birchos Hashachar, First Possuk of Shema with Boruch Shem etc., Shmona Esrei, Emes/Vyatziv thru Go'al Yisroel, all of Krias Shema, Boruch She'amar and Ashrei and Yishtabach, all of Pesukei D'zimrah, the berachos before Krias Shema (i.e. from after Borchu to Shema), the Akeidah and Korbanos, the seder of tefillos after Shmona Esrei. Birur Halacha 70, Piskei Tshuvos 70:1
 
{The tefillos should be davened in the order that they are printed in the siddur, not in the order in this list.}
 
1138. One must have Kavannah (concentration on the meaning of the words) when saying the Possuk in Ashrei of "Poseach es Yodecho etc." for the reason that Ashrei is included in davening is because of the praise contained therein that Hashem watches over all his creations and provides for them. Shulchan Aruch w/Mishnah Berurah 51:7
 
1139. If one did not have Kavannah, one must repeat the Possuk. Shulchan Aruch w/Mishnah Berurah 51:7
 
1140. The pesukim in Ashrei beginning with "Poseach es Yodecho etc." until the end of Ashrei should be said as a single unit. Therefore, if one must repeat Poseach because one did not have Kavannah, one should say all the pesukim from Poseach until the end of Ashrei. Shulchan Aruch w/Mishnah Berurah 51:7 citing the Chayei Odom and Levush
 
1141. However, many Poskim disagree with the Mishnah Berurah (and Chayei Odom & Levush) and rule leniently,that one need only repeat the possuk of Poseach, and not everything thru the end of Ashrei. Elya Rabbah 51:6, Magen Avraham 51:6, Pri Migadim 51:1:6, Shulchan Aruch HaRav 51:8, Ben Ish Chai Par:Vayigash:12, Piskei Tshuvos 51:17
 
1142. If one realized later on during Pesukei D'zimrah that he did not have Kavannah when saying "Poseach es Yodecha" in Ashrei, one should repeat it (along with the pesukim thru the end of Ashrei) between Mizmorim/chapters at the point that he remembers. Shulchan Aruch w/Mishnah Berurah 51:7, Igros Moshe OC:2:16, S'U Yabia Omer 6:5
 
1143. If one realized after Borchu that he did not have Kavannah when saying "Poseach es Yodecha" one should repeat it (along with the pesukim thru the end of Ashrei) after Shmona Esrei. Shulchan Aruch w/Mishnah Berurah 51:7
 
1144. Some have the minhag/custom to give Tzedakah when saying the Possuk of "Poseach es Yodecho", (and some face the opened palms upwards to indicate the acceptance of the sustenance from Hashem). Piskei Tshuvos 51:17, M'kor Chaim L'chavas Yair 51:7, ben Ish Chai Par:Vayigash:12,
 
1145. Some have the minhag/custom to move the tefillin (and some then kiss the hand that touched the tefillin and lift their eyes upwards) to indicate that we are praying for Parnassah/sustenance in order to be able to fulfill the Mitzvos. Taamei Haminhagim Likutim 177, Chareidim 4, Piskei Tshuvos 51:17
 
1146. The minhag of most Ashkenazic communities is to stand from Vayevarech Dovid until after Yishtabach, Kaddish and Borchu. Shulchan Aruch w/Mishnah Berurah 51:7,Leket Hakemach Hachodosh 51:32, Kitzur Shulchan Aruch 14:4, Piskei Tshuvos 51:18
 
1147. The minhag of most Sefardic communities is to only stand for Vayevarech Dovid until the possuk of "Attah Hu Hashem Elokim", and then to sit down (even for Az Yashir and Yishtabach). Shulchan Aruch w/Mishnah Berurah 51:7, Magen Avraham 56:9, Kaf Hachaim 51:42, Piskei Tshuvos 51:18
 
1148. Pesukei D'zimrah should not be said in a hurry; rather, it should be said slowly [just as one counts money] so that one should not skip or swallow any words,. Shulchan Aruch w/Mishnah Berurah 51:8
 
1149. One should not hold anything in one's hands while davening Pesukei D'zimrah (or any other portion of davening). Shulchan Aruch w/Mishnah berurah 96:1
 
1150. One should refrain from looking around while davening Pesukei D'zimrah. Rather one should concentrate on the words in the siddur. Reishis Chochma Sha'ar Hayirah 5, Piskei Tshuvos 51:20
 
1151. One of three things that causes Klal Yisroel to remain in Golus (exile) is that people look around while davening, thereby averting their attention from The Shechinah (i.e. Hashem), while focusing on their own needs. Zohar Par. Achrei Mos 75, Piskei Tshuvos 51:20
 
1152. The Heavenly court puts people in Cheirem (Excommunication) for a) saying Pesukei D'zimrah hurriedly, and b) not clearly pronouncing the words. Sefer Kav Hayoshor 34, Piskei Tshuvos 51:20
 
1153. On the other hand, Those who say Pesukei D'zimrah in a loud voice and a sweet song; even if they do not know the {meaning of the} Pesukim, and make mistakes in the saying of the Pesukim; the tefillah is nevertheless accepted like a pleasurable sacrifice and Hashem is happy with such a tefillah. Sefer Hachasidim 18, Piskei Tshuvos 51:20
 
1154. The Or Zoruah brings a story of a man who appeared two days after his burial with a crown of grasses from Gan Eden. They said to him "but you were only a simple person?" He responded, "In the merit of my having said berachos in a swet voice in shul they brought me to Gan Eden and honor me". Elyah Rabbah 51:10, Mateh Moshe 46, Piskei Tshuvos 51:20
 
1155. If one davens with a tzibbur that hurries through Pesukei D'zimrah and he/she davens slowly with kavannah; One should rather skip portions of Pesukei D'zimrah in order to daven Shmona Esrei with the Tzibbur, and then complete the skipped portions of Pesukei D'zimrah after davening. More preferably, one should arrive at shul early and begin Pesukei D'zimrah before the tzibbur. Shulchan Aruch Harav 52:1, Piskei Tshuvos 51:20
  
1156. Mizmor L'Todah should be said with special simcha (happiness) because all other songs will eventually be nullified with the exception of Mizmor L'Todah. Shulchan Aruch 51:9, Chayei Odom 18:1, Kitzur Shulchan Aruch 14:4, Shulchan Hatohar 51:9
 
1157. The accepted minhag for Sefardim is to sit while saying Mizmor L'Todah, while Ashkenazim stand. Kaf Hachaim 51:48, 48:1 citing The Chidah, Shulchan Aruch Harav 1:14, Siddur Rav Yaakov Emden, Kitzur Shulchan Aruch 14:4, Piskei Tshuvos 51:21
 
1158. If one accidentally began saying Mizmor L'Todah on a day when it is not normally said (e.g. Shabbos and Yom Tov) one should complete the mizmor and one will have the reward for this praise of Hashem, [because there are many Poskim (Tur and others) who rule that one should L;chatchila say it on all days, although we do not Pasken like that L'halacha]. Pri Migadim 468:47:7, Piskei Tshuvos 51:21
 
1159. The halacha provides for one to skip certain portions of davening if one arrives late in shul (or is sick and unable to daven everything) in order to begin Shmona Esrei with the Tzibbur. Nevertheless, L'chatchila one should make every effort to arrive in shul on time and daven all the tefillos in their proper order because davening the tefillos out of order disrupts the Shefa (abundance) of blessing from heaven. Shulchan Aruch w/Mishnah Berurah 52:1, Magid Meisharim Par. Behar, Halichos Shlomo 8:41
 
1160. If one arrived late in shul and must skip in order to begin (the silent) Shmona Esrei with the Tzibbur, one must nevertheless say (or do, as applicable) all of the following portions without skipping;
 
Berachos "al netilas yadayim", "asher yatzar", "elokai neshama", Birchos Hatorah, Putting on Tallis and Teffillin, Boruch She'amar, Ashrei, (Nishmas on Shabbos/Yom Tov), Yishtabach, all of Birchos Krias Shema from Borcho thru Shema, Krias Shema, and Emes Vyatziv thru Shmona Esrei.
 
1161. If one will not have time to say all of the above-mentioned teffilos one should rather miss Tefillah B'Tzibbur than skip any of these, [and S'michas Geulah L'Tefillah at Shachris is more important than Tefillah B'tzibbur]. Shulchan Aruch w/Mishnah Berurah 52:1 [MB7]
 
1162. If one said Krias Shema before davening one may skip Krias Shema itself (without skipping the Birchos Shema before and after) in order to be able to daven (the silent) Shmona Esrei with the Tzibbur. R' Shloma Zalman Auerbach cited in Siach Halacha, see Shulchan Aruch 60:1
 
1163. If one skipped any of the Birchos Hashachar, The Akeidah, Korbonos, or portions of Pesukei D'zimrah in order to make Tefillah B'tzibbur; one should say these skipped portions after davening. Shulchan Aruch w/Mishnah Berurah 52:1, Piskei Tshuvos 52:5
 
1164. One must be very careful to say the 15 praises of Hashem in Yishtabach [from "shir u'shevacha until "berachos vehodo'os"] without any interruption, because the punishment for one who interrupts is great. Shulchan Aruch w/Mishnah Berurah 53:1
 
1165. Therefore, one should be careful to not arrive in middle of these 15 words when the chazzan will be in middle of Kaddish and one will have to answer Amein. If one was forced to interrupt for Amein, one should begin the 15 words again from the beginning. Kaf Hachaim 53:2, Ben Ish Chai Par. Vayigash:15, Leket Hakemach Hachodosh 53:2, Piskei Tshuvos 53:1
 
1166. One may not say Boruch She'amar or Yishtabach (or even both) without at least saying some portion of Pesukei D'zimrah between them (i.e. at least Ashrei) because they are the berachos before and after the arrangement of praise for Hashem (i.e. Pesukei D'zimrah). Shulchan Aruch w/Mishnah Berurah 53:2
 
1167. If one said Boruch She'amar or Yishtabach (or both) without any other portion of Pesukei D'zimrah, one has said a Beracha Levatalah (a beracha for naught, and Hashem's name in vain). Shulchan Aruch w/Mishnah Berurah 53:2
 

1168. Since the beracha of Yishtabach is the beracha on the completion of Pesukei D'zimrah one should not interrupt between the end of Pesukei D'zimrah and Yishtabach, even with saying the berachos on putting on a Tallis or Tefillin. Shulchan Aruch w/Mishnah Berurah 53:3

 

1169. If one did not have Tallis and Tefillin when he began Pesukei D'zimrah one may put them on (with the berachos) between Perakim (chapters) of Pesukei D'zimra, or after Yishtabach, before beginning Yotzer Ohr. (But one should time it carefully to avoid being in middle of putting them on while the Chazzan is saying Kaddish after Yishtabach). Shulchan Aruch w/Mishnah Berurah 53:3

 

1170. If one reaches the end of Pesukei D'zimrah before the Tzibbur and the chazzan (either on weekdays or on Shabbos/Yom Tov), one should complete Yishtabach and then wait for the Chazzan to complete Yishtabach and say Kaddish. Shulchan Aruch w/Mishnah Berurah 53:3 MB9

 

1171. While one is waiting, one is permitted to look in a sefer, but one may not speak the words that one is learning. Aruch Hashulchan 53:4

 

1172. One may not speak between Yishtabach and Yotzer Ohr. One who speaks at that time is considered a "sinner" (who at the time of war would have been sent back from the front as unfit for battle). Shulchan Aruch w/Mishnah Berurah 54:3

 

1173. Nevertheless, one may interrupt between Yishtabach and Kaddish for a mitzvah that will otherwise pass him by. Examples are: Hallel with a tzibbur, beracha on lightning and thunder, Asher Yatzar, putting on Tallis/Tefillin, answering Amein, Brich Hu, Boruch Hu, Kedusha, Shema Yisroel with Boruch Shem, 13 Middos (in Tachnun), Modim D'Rabbonon, B'rich Shemei (when the Torah is removed from the Aron). Piskei Tshuvos 54:3