If one skips parts of Pesukei DiZimrah may he say them after Davening or once he skips that is it ? Also if he could , does he have to ?
Shulchan Aruch in siman 52 says to say pesukei dezimra if you came late and had to skip it. This would be without Baruch She'amar and Yishtabach, as those are brochos were established on the rest of pesukei dezimra according to most opinions.
The Gra as brought in mishna berurah explains this shulchan aruch as meaning one is required to say pesukei dezimra.
This is indeed how R Artscroll rules (in the section on laws at the end of their siddur), in short
- if one arrived too late to recite the entire prayers and still recite Shmonei Esrei with the congregation, one can skip over certain parts of the service and recite them at the end of the tfila
- priority is to put on talit, tfilin with their blessings, say Elokai neshama, asher yatsar/netilat (if you don't say those when waking up), birkat haTorah, Baruskh sheamar, Ashrei and from Yishtabach
- if you have more time they give a list of priorities (can post a picture if anyone needs)
They clearly state however that this is an emergency solution only and not to be used regularly as the order of prayers Hazal composed is significant. MB 52:1 say recitation of prayers in their order takes priority over the obligation to recite Shmonei Esrei with the congregation
The Tur (Orach Chaim § 52) brings a dispute about this. Someone asked Rav Netronai Gaon if they can skip Pesukei D'Zimra and say it after their prayers, and he responded no. Rather, they should say an abbreviated Pesukei D'Zimra, and not to say them after their prayers. The Tur then quotes his father the Rosh who simply says to say an abbreviated Pesukei D'Zimra, with no mention of what to do afterwards. The Tur finishes off by citing Rabbeinu Yonah that if one comes late, they can skip Pesukei D'Zimra, and then say it after their prayers, with its accompanying blessings.
Now, the Beis Yosef (ad loc.) understood Rav Netronai Gaon to be forbidding saying Pesukei D'Zimra after the prayers with their accompanying blessings, unlike the opinion of Rabbeinu Yonah. However, without the blessings, one may say them. The Beis Yosef brings from the Agur (§ 95) who suggests that Rav Netrunai Gaon agrees with Rabbeinu Yonah. The former is discussing someone who said at least part of Pesukei D'Zimra, and therefore they can't say any more after their prayers. The latter is discussing someone who skipped it entirely, so they can say it after they finish their prayers. However, the Beis Yosef infers from Rav Netronai Gaon's formulation that this is incorrect, and maintains his own understanding that with the blessings is forbidden, but without is permitted. His conclusion is not to say Pesukei D'Zimra after prayers with a blessing. It would seem though that he only permits one to say it afterwards, but doesn't require it, as he wrote at the beginning "יכול לאמרם".
The Bach (ad loc.) also understood Rav Netrunai Gaon not to care if one said part of Pesukei D'Zimra or skipped it entirely; one shouldn't say it after the prayers. If the person already said part of it, then there's no need to complete it afterwards, as they've fulfilled their obligation. If they skipped it entirely, they still shouldn't say it, as it's disrespectful to Hashem to praise Him after asking Him for our needs. The Bach also disagrees with the Beis Yosef and says it doesn't matter if one says it with the blessings or not, Rav Netrunai Gaon would say not to say it. He then infers from the Rosh's silence that he disagrees with Rav Netrunai Gaon, and would allow saying Pesukei D'Zimra after the prayers, since they're being said without a blessing. It's simply like reading Torah verses, not reciting Hashem's praises. The Bach rules like this, and also rules against Rabbeinu Yonah.
So far we haven't seen any sources which require making it up after prayers, just those that either allow or disallow it.
Now, the Shulchan Aruch (Orach Chaim 52:1) rules that if one comes late to say an abbreviated Pesukei D'Zimra, and then says if there's no time for that then to skip it entirely, and then say it after prayers without any blessing. This would sound obligatory, but it sounds like he's only referring to the latter case. I don't see from this Shulchan Aruch any obligation to make anything up if part of Pesukei D'Zimra was said. However, as I pointed out, the Beis Yosef didn't sound like anything was obligatory. This is the understanding of the Aruch HaShulchan (ad loc. § 4), that when the Shulchan Aruch said to repeat (at the very least in the latter case), it's to give permission, but not obligatory. He says the same would be true for someone who said part of it, that they can say the rest afterwards if they want, like any other verse in the Torah.
However, the Aruch HaShulchan (ad loc. § 5) disagrees with the Beis Yosef's reading of Rav Netrunai Gaon, and agrees with the Bach's reading. He is concerned for his opinion, and therefore says it's better not to recite anything after praying. He adds that this is the opinion of the Kabbalists.
Now, who does say one must make it up? I saw the Chayei Adam (19:5) says to make up what you skipped afterwards without the blessings. That seems definitive, although maybe one could say the Aruch Hashulchan's reading here too that it's merely permission (although כל מה שדילג יאמר אחר התפלה does sound obligatory). The Kitzur Shulchan Aruch (14:7) seems to say the same.
The Piskei Teshuvos (ad loc. § 3 fn. 36) brings from Orach Neeman (ad loc. § 2) by Rav Menachem Nosson Notta Auerbach (an associate of Rav Kook) who says נכון להשלים, that it is proper to make up whatever was skipped. However, looking in the sefer inside, I saw no such statement. Piskei Teshuvos (fn. 37) also cites Az Nidberu (3:45) by Rav Binyamin Yehoshua Zilber (an associate of the Chazon Ish). He says that although if one said part of Pesukei D'Zimra, they have fulfilled their obligation, נכון להחמיר, it is proper to be stringent and make up the rest later. However, he says if the person has some sort of אונס, or they're caught up in their learning, they can be lenient.
Finally, DoubleAA referenced a maamar by Rav Yehuda Herzl Henkin, in his Benei Banim III. He seems to have a third understanding of Rav Netrunai Gaon, and brings support from Teshuvos HaGeonim II p. 22. He finishes off by saying that people today come to shul late with the intent to skip most of Pesukei D'Zimra. Therefore, we should tell them to finish Pesukei D'Zimra afterwards. His usage of the word "therefore" implies to me that he agrees that there's no actual obligation, just that if we tell people they have to (as he sees no problem making it up later), they'll stop relying on skipping Pesukei D'Zimra, which isn't appropriate.
In summary, the only ones I found who seem to hold there's an obligation to make anything up are the Chayei Adam and Kitzur Shulchan Aruch, perhaps based on the simple reading of the Shulchan Aruch (against what he implies in his Beis Yosef). Az Nidberu does say to be stringent, but I didn't see his reasoning. Rav Henkin also says people should, but seemingly for pragmatic reasons. The rest hold one could if they want, and the Aruch HaShulchan says it's better not to.