By Rabbi Moishe Dovid Lebovits. Tehillim plays a huge role in our lives. Many pesukim in davening are selected from Tehillim. Tehillim are said daily as a zechus for a refuah sheleima for a loved one.[1] Whoever wants a yeshua in any area recites a few chapters of Tehillim.[2] What is Tehillim, and why is it so popular among Klal Yisroel? Can you be mafsik while reciting Tehillim? Can one recite them before davening? Can it be recited by heart, or at night? All these and other issues will be addressed in this article.
Tehillim[3] The word Psalms is derived from the Greek word psalmoi, meaning, “songs sung to a harp.” This in turn was derived from psallein, “play on a stringed instrument.”
There are 150 chapters in Tehillim. There is a discussion as to how many chapters were written by Dovid Hamelech.[4]
Many of the chapters were composed while in danger, wandering in the deserts from his enemies, and also during times of joy and light.
In Tehillim, Dovid joined the tribulations of his people with his own. When he petitioned for himself he petitioned for the entire nation, for he identified well with their suffering and with their joy.
Through these psalms, Dovid drew closer to Hashem. It has become customary for Jews to grab a sefer Tehillim when they need to reach out to Hashem for salvation or for praise.[5]
Dovid Hamelech was born and died on Shavuos;[6] therefore, many say that this is an opportune time to recite Tehillim.[7] Many have the custom to visit his grave as well.[8]
Benefits of Tehillim
The Maharsha[9] says that Tehillim brings one to fear of Hashem. The Peleh Yoetz[10] says that Tehillim has many benefits. He concludes that, “One who routinely says Tehillim is protected from all harm befalling his house, his family etc. One who wishes to attach himself to Hashem and His praises should be connected to sefer Tehillim.”[11] Dovid Hamelech asked of Hashem that saying Tehillim should be considered like learning Negoim and Ohalos. Some explain the connection as follows: Tehillim is not necessarily meant to be said by everyone, since Dovid Hamelech wrote it at different times in his life, and the same episodes may not arise for every individual. Negoim and Ohalos are not applicable to everyone either, but still we learn them and get reward. Therefore, Dovid Hamelech requested that saying Tehillim should be rewarding as if we learned Negoim and Ohalos.[12] Saying Tehillim protects you in this world and in the next.[13]
The Peleh Yoetz writes that, “We have a tradition that one who has a problem, or pain, or is going on the road, should read the entire Tehillim all day without stopping, with kavana and humbleness. He will see wonders. This tradition has been tried and tested (and works).”[14]
The Point of Saying Tehillim
Saying Tehillim (besides for the benefits based on kabblah)[15] brings one to deveikus to Hashem, just a Dovid Hamelech did when he was compiling Tehillim. When one reaches this level it is a zechus for himself or for the person for whom he is saying Tehillim. Therefore we say Tehillim instead of learning for a sick person since this brings closeness to Hashem. Based on this, one should understand what he is saying.[16]
Why is it Permitted to Recite Tehillim?
There is a halacha that words of the Torah may not be used to heal someone.[17] Nevertheless, it is permitted to recite Tehillim with the intention of becoming healed.
Many poskim say that the purpose of reciting Tehillim is to improve spiritually. There are two explanations for this. One is since you are davening for a refuas hanefesh it will bring about a refuah of the body.[18] In addition, one is saying the tehillim so it should be a zechus and the zechus should help the sick person.[19] According to some poskim, one should only spell out the name of the sick person with the 119th chapter of Tehillim if the patient is in grave danger.[20] Some poskim are of the opinion that one should not say in the Yehiy Ratzon after Tehillim, “in the merit of sefer Tehillim.”[21] Others are not concerned about this since it can be considered a tefillah, and this is the accepted custom.[22]
Saying it Slowly
One should recite Tehillim slowly and with the proper pronunciation. One should not fly by it quickly.[23]
Learning Torah or Saying Tehillim
The question often arises if it is better to learn Torah or to recite Tehillim (as a zechus for one who is sick). Some poskim say that one who says Tehillim in place of learning is considered being mevatel Torah.[24] The overwhelming custom is that one recites Tehillim at certain times even if one is being mevatel Torah.[25]
When to Recite a Name of a Person
When reciting Tehillim in public (i.e. shul), and mentioning a name of a person who is not well, the name of the person should be mentioned before saying Tehillim.[26]
Mother’s Name
When davening for a sick person, one should mention the person’s name, and then the mother’s name.[27] For example, ploni ben plonis. Some explain that there is less kitrug on a woman since she is obligated in fewer mitzvos. Therefore, it is a zechus to mention the mother’s name.[28]
Reciting Tehillim Before Davening
There is a discussion in the poskim if one may recite Tehillim before davening.[29] The accepted custom is to permit it only with a minyan.[30]
Reciting Tehillim by Heart
Tehillim are routinely recited by heart. This practice is questionable, as we will see.
The written Torah (Torah Shebekesav) may not[31] be recited by heart,[32] even one word.[33] One reason is that one might not pronounce the words correctly.[34] Verses that are well known by everyone may be recited by heart,[35] such as pesukei d’zimra,[36] birkas kohanim,[37] krias shema,[38] shiras hayam,[39] and others.[40]
The opinion of many poskim is that the restriction only applies when being motzei someone else in his obligation,[41] but saying a posuk to praise Hashem or for tefillah is allowed.[42] Others say that the whole concern applies only to pesukim from the Torah.[43] Some are even more lenient, and maintain that the whole concern is to recite it with the trup, but without the trup it is permitted.[44]
Some poskim hold that if an individual is fluent with a particular verse, then he may recite it by heart, even if most people are not fluent with that verse.[45] Most poskim do not allow it unless it is fluent by all.[46] Others say that if one does not say a complete posuk by heart then it is permitted (such as those mentioned in the Gemorah).[47]
Many have the custom of reciting pesukim by heart, such as vayehi bensoa, kedusha etc. Some explain that we can rely on the opinion which holds that the issur is only if one is being motzei others.[48]
If a public speaker does not have a chumash readily available, he can recite a posuk by heart.[49]
Teachers[50] often ask students to memorize shiras hayam, shiras devorah or tefillas Chanah. This is permitted for a number of reasons.[51]
Some permit reciting Tehillim by heart since it is considered a tefillah.[52] Moreover, we can rely on those poskim who maintain that the whole concern is being motzei someone in his obligation.[53] The Chayai Adom[54] frowns on this practice. Nonetheless, the custom is to recite those chapters that are fluent to all, such as shir hama’alos mi mama’akim, and shir hama’alos esa einay.
Reciting Tehillim Before Chazaras Hashatz
Neither the tzibur[55] nor the shatz[56] may talk while waiting for chazaras hashatz. Glancing into a sefer is permitted.[57] Some say that one may catch up on certain parts of davening that he might have missed,[58] or may even recite Tehillim.[59]
Learning Mikrah – Reciting Tehillim at Night
The Medrash says that Moshe Rabbeinu knew it was day when Hashem taught him mikra and knew it was night when Hashem taught him the Mishnah and Gemorah.[60] Based on this, some say that one should not read mikrah at night.[61] Kabbala also frowns on this.[62] Some explain that learning mikrah at night arouses the midah of din.[63] Nonetheless, there is no actual issur.[64] If one read the posukim with a targum this inyan does not apply.[65]
One may say mikrah on leil Shabbos, Motzei Shabbos,[66] leil Yom Tov,[67] leil Chol Hamoed, and leil Yom Kippur.[68] The pesukim which are customarily recited at krias shema al hamittah are permitted, since they refer to night.[69] One who has a seder halimud every day in tanach and did not finish learning before night may finish the seder at night.[70] Some permit saying mikrah during bein hashmashos.[71]
Many poskim say that Tehillim is not included in this inyan at all.[72] Others only permit Tehillim after chatzos.[73] Some say it is permitted to read a posuk for rachamim (and not limud).[74] The minhag is to recite pesukim of Tehillim on Yom Kippur night.[75]
Tehillim on Shabbos
Since Dovid Hamelech was niftar on Shabbos, many have the minhag to recite Tehillim on Shabbos.[76] Tehillim should not be said in public for a sick person who is not in danger.[77] When reciting Tehillim for such a person it should not be obvious that the Tehillim is being said for him.[78]
Reciting Tehillim at Different Times[79]
It is stated that one should recite Tehillim during the days of Elul, selichos, and during the Yomim Noraim.[80] In addition one should recite Tehillim on Shabbos Shuvah.[81]
Tehillim on Tisha B’av
Although learning Torah on Tisha B’av is not allowed because it brings joy,[82] some poskim permit Tehillim since it is considered a tefillah, and not learning.[83] Others are stringent,[84] but the custom follows the first opinion.[85]
Placing Tehillim on a Siddur
It is permitted to place a chumash on a nach, but a nach may not be placed on a chumash.[86] Nevi’im may be placed on kesuvim, and vice versa.[87] A commentary on chumash may not be placed on a chumash.[88] Some poskim say that a chumash should not be printed together with a nach, because when learning from the nach the pages will be on top of a chumash.[89] However, the custom is to permit this practice.[90] One may place a Tehillim on a siddur.[91]
An Avel (within shivah) Saying Tehillim
Some poskim maintain that saying Tehillim is not allowed for an avel (within shivah), as it is considered learning.[92] Others permit it, since it is like davening, especially if one does not understand the words.[93]
Reciting Tehillim at a Kever
The Shulchan Aruch[94] says that one may not recite krias shema within four amos of a meis. If one did recite krias shema he was not yotzei. The Shulchan Aruch[95] says that one may not go to a kever while carrying a sefer torah or wearing tefillin. The reason is that this makes the meis jealous (lo’eg l’rosh).[96] However, the Shulchan Aruch[97] goes on to say that one is permitted to say pesukim in the honor of the meis even within four amos of the meis. Based on this, it is prohibited to daven at a kever. However, Tehillim is allowed at a kever if it recited for the honor of the meis.[98] The minhag is to allow learning at a kever as well.[99] However, how is it that many people daven shacharis, mincha and maariv at a kever?[100] Some poskim answer that by davening at the kever of a tzadik we are showing it is an important place, and there is no problem of lo’eg l’rosh. This is considered an honor for the meis and is permitted.[101] Others only permit this if the meis is in a different reshus (cave).[102] This is not the case at Kever Rochel, so some have the custom to daven in the hallway.[103]
Saying Tehillim Forty Days Straight
There is a well-known segula that one who says Tehilim for forty days is saved from harmful events.[104]
Splitting the Recital of Tehillim
It is customary to split the recital of Tehillim among many people in order to finish it every day.[105] If one is saying a chapter of Tehillim b’tzibur, each posuk should be said separately.[106]
Chapters of Tehillim for Special Occasions
The following are chapters of Tehillim which are recited for specific situations.
CHAPTER
To find a mate (shidduch)
32, 38, 70, 71, 72, 82, 121, 124
On the day of a wedding
19
For healthy childbirth
4, 5, 8, 20, 35, 57, 93, 108, 142
Upon the birth of a child
20,139
On the day of a circumcision
12
For recovery from illness
6, 13, 20, 22, 23, 30, 32, 38, 41, 51, 86, 88, 91, 102, 103, 121, 130, 142, 143
For livelihood
23, 34, 36, 62, 65, 67, 85, 104, 121, 136, 144, 145
For peace
46
For success
112
For the Jewish People
43, 79, 80, 83
For thanksgiving
9, 21, 57, 95, 100, 116, 138
For Divine guidance
139
For repentance
51,90
For help in troublesome times
20,38,85,86,102,130,142
Prayer recited when traveling
91
Psalm of thanksgiving for a miracle
18
Psalm of thanksgiving upon being rescued
124
In a house of mourning
49
At a gravesite or on a Yahrzeit
33, 16, 17, 72, 91, 104, 130
At the dedication of a monument
1
Shir Hamaloos Between Yishtabach and Kaddish
The custom is that during Aseres Yemei Teshuvah the chapter of shir hamaloos mimamakim is recited between yishtabach and kaddish.[107] This is even due to the fact that it is brought down that making a hefsek between yishtabach and kaddish may not be done.[108] The Aruch Hashulchan[109] explains that just as one may say other tefillos one can say this chapter as well between yishtabach and kaddish, since the hefsek which is not allowed is with mundane words.
The custom of those who daven Ashkenaz is not to recite the shir hamaloos before borchu.[110]
[1] In regard to when Tehillim started being said by Klal Yisroel see Ohr Yisroel 15:pages 152-166 in great depth.
[2] Meoros Haparsha page 129.
[3] Refer to Sefer Matamim page 233:4 (new) on why Tehillim is called Tehillim and not Tehillos.
[4] For more on this see Meseches Bava Basra 14b, Medrash Shir Hashirim Rabbah 4:5, Ohr Yisroel 15:page 152:footnote 1.
[5] Refer to Har Tzvi O.C. 1:117:2 regarding the fact that some say Dovid Hamelech wrote Tehillim based on ruach hakodesh.
[6] Refer to Rus Rabbah 3:2.
[7] Moreh B’etzbah 8:264, Moed Lechol Chai 8:31, Ben Ish Chai Bamidbar 1:6. Refer to Bereishis Rabbah 68:11.
[8] Meoros Haparsha page 129.
[9] Meseches Avodah Zarah 19a “solik.”
[10] Tehillim page 641 (new).
[11] Peleh Yoetz Tehillim page 642 (new).
[12] Halichos Shlomo Tefillah 8:footnote 62.
[13] Moreh B’etzbah 1:119.
[14] Peleh Yoetz Tehillim page 642 (new).
[15] Refer to Moreh B’etzbah 3:119.
[16] Halichos Shlomo Tefillah 8:footnote 2. Refer to Masei Rav 104 (new).
[17] Meseches Shavuos 15b, Rosh Sanhedrin 11:4, Rambam Avodah Zarah 11:12, Shulchan Aruch Y.D 179:8, Taz 8, Tzitz Eliezer 17:30. See Maharsha Shabbos 67a. Toras Chaim Shavuos 16b.
[18] Refer to Maharsha Shabbos 67a, Toras Chaim Shavuos 16b, Taz Y.D. 179:8.
[19] Sharei Tzion page 289, V’ein Lumo Michshal 2:pages 280-281.
[20] Teshuvos V’hanhugos 1:121, 2:67. Refer to V’ein Lumo Michshal 2:page 281 who is lenient.
[21] Teshuvos V’hanhugos ibid.
[22] Kovetz Bais Aron V’Yisroel 98:page 132. Refer to Mishnah Berurah 581:3.
[23] Pri Megadim M.Z. 1:8, Peleh Yoetz Tehillim page 642 (new).
[24] Pela Yoetz Yedia pages 272-273 (new), Tehillim page 641 (new).
[25] Shevus Yaakov 2:44 (end), Vayivorech Dovid 2:pages 178-179, Kovetz Bais Aron V’Yisroel 98:page 133.
[26] Halichos Shlomo Tefillah 8:footnote 22:page 105, Cheko Mamsakim 1:page 69.
[27] Torah L’shma 399, Apraksisa D’anya 385, Yabea Omer O.C. 2:11.
[28] Yabea Omer O.C. 2:11:2.
[29] Refer to Magen Avraham 6:6, Pri Megadim M.Z. 1:8, Noheg Katzon Yosef page 47:11, Eyunei Halachos 1:pages 156-166 in great depth.
[30] Bais Yaakov 127, Machatzis Hashekel 6:6.
[31] Refer to Aruch Hashulchan 49:3 who says it is a mitzvah min hamuvchar not an issur.
[32] Meseches Gittin 60b, Shulchan Aruch 49:1, 53:14, Chai Adom 8:11, Shulchan Aruch Harav 49:1, see Ritvah Meseches Gittin ibid. Refer to Birchei Yosef 49:2, Machzik Beracha 49:1, and Kaf Ha’chaim 2 who discuss if this is a d’oraisa or d’rabannan. One who is blind r’l or locked in jail can recite the Torah Shebekesav by heart (Magen Avraham 49:1, Mishnah Berurah 1, Kaf Hachaim 5). Refer to Rivevos Ephraim 4:79. Refer to Shevet Halevi 5:158 regarding the children Sefer Torahs and reading from them.
[33] Rambam Hilchos Tefillah 12:8, Chesed Lealafim 49:1. The translation of Torah Shebekesav can be said by heart (Birchei Yosef 49:1, Sharei Teshuva 1, Machzik Beracha 49:4, Kaf Hachaim 3).
[34] Bais Yosef O.C 49, Elya Rabbah 1. Refer to Moadim U’zmanim 7:240.
[35] Tur O.C 49.
[36] Tur ibid, Mishnah Berurah 5.
[37] Bais Yosef 49.
[38] Kol Bo 13, Bais Yosef ibid, Shulchan Aruch 49:1, Chai Adom 8:11, Shulchan Aruch Harav 49:1.
[39] Chai Adom 8:11, Shulchan Aruch Harav 49:1.
[40] Shulchan Aruch 49:1. Some include Tehillim in this (Refer to Chesed Lealafim 49:1). Refer to Biur Halacha “kegon” on reciting Hallel.
[41] Tosfas Meseches Temura 14b “devarim,” Ravyah 3:878, Ritvah Meseches Yoma 70a, Tur ibid, G’ra 49, Pri Chadash 1, Elya Rabbah 2, Shulchan Aruch Harav 49:1 (do not rebuke someone for relying on this), Mishnah Berurah 49:2,6, Aruch Hashulchan 1-2.
[42] Ritvah ibid.
[43] Tosfas Meseches Temura 14b “devarim.” Refer to Bais Yosef O.C. 49.
[44] Kol Bo 2, 13, Bais Yosef O.C. 49.
[45] Bach 49, see Birchei Yosef 49:5.
[46] Shulchan Aruch 49:1, Magen Avraham 1, Be’er Heitiv 1, Chai Adom 8:11, Shulchan Aruch Harav 49:1, Kitzur Shulchan Aruch 1:6, Mishnah Berurah 4, Kaf Hachaim 1. Refer to Chesed L’alafim 49:1.
[47] Sheilas Yaavetz 1:81.
[48] Doleh Umashka page 50:49. This would be an issue with reciting Kiddush by heart since one is being yotzei someone else’s. (Refer to Rivevos Ephraim 2:115:74, 8:67:3, 578:4).
[49] Mishnah Berurah 49:3.
[50] See Lev Avraham 1:13 if this applies to women.
[51] For a discussion on this see Tzitz Eliezer 13:11, also see Lev Avraham 1:13, Rivevos Ephraim 8:578:4 quoting the opinion of Harav Elyashiv zt”l.
[52] Chavos Yuer 175, see Kaf Hachaim 6.
[53] Mishnah Berurah 49:6.
[54] 8:11, see Sharei Teshuva 49:1, Kitzur Shulchan Aruch 1:6.
[55] Kaf Hachaim Palagi 15:52, Ben Ish Chai Teruma 1:10.
[56] Kaf Hachaim Palagi 15:52, Kaf Hachaim 124:1, Aruch Hashulchan 111:4, see Be’er Moshe 3:17.
[57] Refer to Ben Ish Chai Teruma 1:10, Kaf Hachaim 124:1, Ishei Yisroel 24:footnote 145, Yabea Omer O.C. 9:page 159:2. Others are lenient with learning as well (Ishei Yisroel 23:70:footnote 225 new).
[58] Halichos Olom 1:page 191.
[59] Ishei Yisroel ibid, Halichos Chiam 2:page 53:86, Sheilas Rav 2:9:18:24. Refer to Mevakshei Torah 3:page 250:54.
[60] Medrash Tanchuma Ki Sisa 36:page 591 (new), see Tanei D’bei Eliyahu 2:16.
[61] Refer to Rosh Meseches Rosh Hashanah 4:14, Ben Ish Chai Pekudei 1:7, Rav Poalim 2:2, Sdei Chemed Shut Ohr Li 40, Shemiras Haguf Vehanefesh 84:1-6 in depth. See Eishel Avraham Butchatch 238.
[62] Be’er Heitiv 238:2, Ben Ish Chai Pekudei 1:7, Birchei Yosef 238:2, Kaf Hachaim 237:9. One can think about mikrah at night (Shevet Ha’kehusi 6:141).
[63] Ben Ish Chai Pekudei 1:7, Lekutei Maharich 1:page 287 (new), Betzel Hachuchma 4:44.
[64] Shar Ha’tzyion 238:1, Betzel Hachuchma 4:44.
[65] Birchei Yosef 238:2, Yesod V’shoresh Hu’avodah 6:2, Lekutei Maharich ibid, Da’as Torah 238:2, Yabea O.C. Omer 6:30.
[66] See Be’er Heitiv 299:14 who argues.
[67] Harav Yisroel Belsky Shlita, see Rav Poalim 2:2, Yosef Ometz 54, Ben Ish Chai ibid, Yesod V’shoresh Hu’avoda ibid, Levushei Mordechai O.C. 2:186, Masef Lechul Hamachanus 1:38, Betzel Hachuchma 4:44, Be’er Moshe 4:22, Tzitz Eliezer 8:2, Yabea Omer O.C. 6:30, Yugel Yaakov pages 92-93. In regard to leil shishi during shovavim see Divrei Yatziv Y.D. 136. Refer to Rav Poalim 2:2 in regard to leil Rosh Chodesh.
[68] Kaf Hachaim 238:9, Nemukei Orach Chaim 238:1.
[69] Betzel Hachuchma 4:44.
[70] Rivevos Ephraim 8:521:1.
[71] Betzel Hachuchma 4:44, Shevet Hakehusi 6:141.
[72] Eishel Avraham Butchatch 238, Yosef Ometz 54, Mei Yehuda 22, Measef Lechul Hamachanus 1:38, Tzitz Eliezer 8:2, Betzel Hachuchma 4:45, Orchos Rabbeinu 1:page 97:131. Refer to Medrash Rabbah Bereishis 68:11. In regard to saying Tehillim for a choleh see Betzel Hachuchma 4:47, Halichos Shlomo Tefillah 8:17:footnote 22.
[73] Ben Ish Chai ibid, Lekutei Maharich 1:page 18, 287 (new), Levushei Mordechai O.C. 2:186, Be’er Moshe 4:22, Nemukei Orach Chaim 238:1, Doleh U’mashka page 139. See Nemukei Orach Chaim 238, Divrei Yatziv Y.D. 136. Refer to Ohr L’tzion 2:46:64 who is stringent.
[74] Refer to Pri Megadim Eishel Avraham 238:1, Betzel Hachuchma 4:46, Ohr Yisroel 16:pages 130-136 in depth, see Tzitz Eliezer 8:2 17:3.
[75] Refer to Ohr Yisroel 15:page 158.
[76] Eishel Avraham Butchatch 306:5, Mases Shabbos page 575:footnotes 177-178 in depth.
[77] See Mishnah Berurah 293:1, Bakashas B’Shabbos 1:footnote 13, Rivevos Ephraim 8:411, Teshuvos V’hanhugos 3:97.
[78] Halichos Shlomo Tefillah 14:footnote 19. Refer to ibid 8:17. Refer to Shemiras Shabbos K’hilchoso 3:28:footnote 147 who permits one to receive money for saying tehillim on Shabbos.
[79] Mishnah Berurah 581:1.
[80] Yesod Veshoresh Huavodah 10:4page 508 (new).
[81] Ibid 11:5 page 53 (new).
[82]
[83] Be’er Heitiv 554:4, Leket Yosher page 112, Orchos Rabbeinu 2:page 142:26-27. Some say this is only permitted after chatzos see Magen Avraham 554:6, Mishnah Berurah 554:7.
[84] Aruch Hashulchan 554:6, Vealeihu Lo Yebiol 1:page 198, Halichos Shlomo Modaim 15:footnote 8. If it is said for someone who is sick then it is permitted (ibid). Refer to Mahari Asad Y.D. 308.
[85] Teshuvos Vehanhugos 3:309:8, Mikadesh Yisroel 286.
[86] Shulchan Aruch Y.D. 282:19. The Aruch Hashulchan 22 is of the opinion that all seforim that are printed have the same kedusha. However, the minhag is not like his opinion. (Ginzei Hakodesh 3:footnote 58).
[87] Rama 19, Shach 14.
[88] Bais Boruch 31:187, see Sheilas Rav 2:14:13 who says it is forbidden to place a medrash that explains the chumash on top of a chumash.
[89] Rambam quoted in Birchei Yosef end of 282.
[90] Refer to Tosfas Meseches Bava Basra 13b “Rav Yehuda,” Aruch Hashulchan 22.
[91] Rivevos Ephraim 1:119:2.
[92] Yehuda Yaleh Y.D. 1:368.
[93] Emek Hateshuva 1:163:page 229.
[94] O.C. 71:7. Refer to Teshuvos V’hanhugos 1:706.
[95] Y.D. 367:3.
[96] The poskim discuss whether or not this halacha applies when visiting a kever of a child or a woman (Refer to Sdei Chemed Aveilus 113, Natei Gavriel Aveilus 87:2, see Mishnah Berurah O.C. 23:3, Pnei Boruch 37:29). One may not eat or drink in a cemetery (Yabea Omer Y.D. 4:35:7). See Shevet Hakehusi 3:11 if one may walk into a cemetery with his tallis and tefillin in a bag.
[97] Y.D. 344:17, see Bais Yosef 344, Shach 11.
[98] Gesher Hachaim 1:29:10, Pnei Boruch 37:22, Masei Rav (new) 28, Teshuvos V’hanhugos 1:706. Refer to Masei Rav 28 in the name of the Chazon Ish zt”l who is stringent. See Orchos Rabbeinu 4:page 134:70 who says it is permitted in a different room. See Orchos Rabbeinu 4:page 135:71 who says the custom is to be lenient.
[99] Natei Gavriel Aveilus 86:16.
[100] Gesher Hachaim 1:29:11.
[101] Sdei Chemed Aveilus 115:page 53, Minchas Elazar 3:53.
[102] Refer to Gesher Hachaim ibid, Zekan Aaron 2:85, Yabea Omer Y.D. 4:35:7.
[103] Harav Yisroel Belsky Shlita, see Tzitz Eliezer 10:10. Refer to Divrei Yatziv Y.D 40, Teshuvos V’hanhugos 4:35 and Sheilas Rav 1:2:12 about davening at the Me’oras Hamachpeilah.
[104] Refer to Medrash Rabbah 2:17, Meoros Haparsha page 134.
[105] Meoros Haparsha page 135.
[106] Opinion of Harav Chaim Kanievesky Shlita quoted in Daas Noteh 1:page 394. See Natei Gavriel Rosh Hashanah 34:9.
[107] Magen Avraham O.C. 54:2, Pri Megadim Eishel Avraham 2, Beer Heitiv 603:1, Matei Ephraim 584:9, 619:37, Katzei Hamateh 584:17, Maharshag 2:37, Shol V’nishal O.C. 2:14, Meor U’ketziah 53, Mishnah Berurah 54:4, Chesed L’alafim 1, Lekutei Maharich 3:page 621 (new), Kaf Hachaim 8,11, Shulchan Aruch Hakamarna 53:4, Igros Moshe O.C. 21, Halacha Berurah 54:5, Adnei Paz Y.D. 2:5, Rivevos Ephraim 3:404:1, Kovetz Bais Aron V’Yisroel 156:page 134:5, Pe’as Sudcha 2:15, Yabea Omer O.C. 2:4:3, Teshuvos V’hanhagos 2:41, 5:183:4, Shulchan Aruch Hamekutzar 111:3, Halichos Yisroel 1:pages 144-146, Natei Gavriel Rosh Hashanah 34:7, Yalkut Yosef 54:15, Nefesh Harav page 203, Eim Habanim S’meicha page 22. For a detailed discussion on this see Eyunei Halachos 1:pages 167-187, Haemek 2:pages 101-108, Ohr Yisroel 63:pages 130-132, Bais Yitzchok 39:pages 411-413. Some even recited this on Hoshanah Rabbah (custom of Harav Ovadia Yosef zt”l quoted in Halacha Berurah 54:page 120, see Piskei Teshuvos 54:footnote 24, Ohr Torah 5772:page 79, Eyunei Halachos 1:page 174). If one is holding in middle of pesukei d’zimra he does not have to stop and recite the shir hamaloos with the shatz (Mekadesh Yisroel Yomim Noraim 231). If one is davening himself he does not have to recite it (Rivevos Ephraim 8:511:2).
[108] Magen Avraham, Pri Megadim, Mishnah Berurah ibid.
[109] 54:2. Refer to Aruch Hashulchan 54:4. See Pesach Hadvir O.C. 54:2.
[110] Hilchos Chag B’chag Yomim Noarim page 78. The custom of Harav Chaim Kanievesky Shlita is not to say it either (Eyunei Halachos 1:page 184).