Halakhah for Berakhot 15:35

However, if a woman asks, it is best to recommend that she skip Pesukei De-zimra and Birkhot Keri’at Shema in order to pray the Amida with the minyan. Since a woman’s primary obligation is to pray the Amida only, it is preferable that she prays the Amida in the best possible way, with a minyan. She will also then have the opportunity to answer “amen” and respond to the Kedusha in Ḥazarat Ha-shatz and to hear the Torah reading. She should still make sure to recite Birkhot Ha-shaḥar and Birkhot Ha-Torah before the Amida, and if she has more time she should also say Shema and Emet Ve-yatziv so that she fulfills the mitzva to remember the Exodus and adjoins redemption to prayer.¹Women are exempt from Pesukei De-zimra according to most poskim, as we learned above, 15:4, and that is the common practice. Women are obligated to recite the Amida according to the vast majority of poskim, as we learned above, 2:2-5. The reason for the enactment to recite Pesukei De-zimra is to prepare for the Amida, for after introductory praises, the Amida is recited more properly, as explained in Peninei Halakha: Prayer 14:1, and is therefore more likely to be accepted. However, the Sages say that the prayer of one who worships with the congregation is certainly accepted (Berakhot 8a); thus, minyan is of greater value of Pesukei De-zimra. When it comes to men, since the Sages instituted berakhot for Pesukei De-zimra, the ruling is that they may not skip them, as explained in Peninei Halakha: Prayer 14:5. However, since women are fully exempt from Pesukei De-zimra, it seems that they should pray the Amida with the minyan. The very fact that a woman comes to the synagogue implies that her foremost desire is to benefit from praying with a minyan, so it is preferable that she prays with the congregation. If she wants, she may recite Shema and its berakhot afterwards, but it is not necessary to make up Pesukei De-zimra (ibid. n. 9). However, I saw that Halikhot Shlomo ch. 5 n. 4 states that since women do not have a mitzva to pray with a minyan, she should pray in the correct order. Nevertheless, it seems that even though there is no mitzva, there is still value in praying with a minyan, for the Shekhina dwells within a minyan, and when a minyan prays it is an auspicious time. Therefore, in my humble opinion, it is preferable that she fulfill her obligation in the optimal way. R. Naḥum Rabinovitch concurs and adds that even concerning men we regret that a prolonged prayer becomes routine and is no longer supplication, so it is not proper to instruct women to add prayers in which they are not obligated, for there is reason to be concerned that doing so will impair their kavana; it is better to have less prayer with kavana than more prayer without. Still, it seems to me that if she can say Emet Ve-yatziv before the Amida, all the better, for we have already learned (above, 16:3) that even though women are technically exempt from remembering the Exodus, some poskim maintain that they must remember it, so Emet Ve-yatziv has an advantage over the other Birkhot   Keri’at Shema. 

And the law of one who errs and [misses] a prayer that he must pray the adjacent one twice; the law that one who prays should not interrupt for the sake of any man's honor - even if a king of Israel asks of his welfare, and even if a snake is wrapped on his ankle, he does not interrupt his prayer, [assuming] he knows with certainty that the snake is one that does not kill; [that] also from the content of the commandment is that which they said (Berakhot 8a) that every man is obligated in any case to seek to pray with the community, as the prayer of the community is heard more than the prayer of an individual; and the rest of the details of the commandment are [all] elucidated at length in Tractate Berakhot (see Tur, Orach Chaim 98).