Daily Halacha - Revision history

Unknown user: Text replacement - ". " to "."

2020-07-15T01:38:54Z

Text replacement - ". <ref>" to ".<ref>"

← Older revision		Revision as of 01:38, 15 July 2020
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	==Summary of the Daily Halacha's==		==Summary of the Daily Halacha's==
	# The Gemara notes that there is an apparent contradiction between two pesukim in Tehillim. On one hand, the pasuk says that Hashem owns the world, yet, the other pasuk describes how the land was given to manking. Chazal explain that indeed, everything belongs to Hashem, but once a person recites a bracha over a certain worldly pleasure, he acquires it. <ref> Gemara [[Brachot]] 35a</ref> Chazal, therefore, instituted a series of [[brachot]] to be recited every morning, each blessing corresponding to another of the various worldly benefits and pleasures.		# The Gemara notes that there is an apparent contradiction between two pesukim in Tehillim. On one hand, the pasuk says that Hashem owns the world, yet, the other pasuk describes how the land was given to manking. Chazal explain that indeed, everything belongs to Hashem, but once a person recites a bracha over a certain worldly pleasure, he acquires it.<ref> Gemara [[Brachot]] 35a</ref> Chazal, therefore, instituted a series of [[brachot]] to be recited every morning, each blessing corresponding to another of the various worldly benefits and pleasures.
	# Many poskim rule that while reciting [[Birchot HaShachar]], the morning [[Berachos]], and while reciting blessing of praise or thanks, one does not need to stand. Others recommend standing. Some say that this only applies if it will not detract from one's concentration. <ref>Pri Megadim (Peticha LeHilchot [[Brachot]] #18 and M"Z 432:3, Halichot Shlomo ch. 20, Teshuvot VeHanhagot 2:37</ref>		# Many poskim rule that while reciting [[Birchot HaShachar]], the morning [[Berachos]], and while reciting blessing of praise or thanks, one does not need to stand. Others recommend standing. Some say that this only applies if it will not detract from one's concentration.<ref>Pri Megadim (Peticha LeHilchot [[Brachot]] #18 and M"Z 432:3, Halichot Shlomo ch. 20, Teshuvot VeHanhagot 2:37</ref>
	# In Talmudic times each of the [[Birchot HaShachar]] were recited when the particular benefit for which it was composed occurred: One would open his eyes and recite the blessing Poke'ach Ivrim; when one would sit up he would say, [[Matir]] Asurim; etc. Nowadays, because of a concern of unclean hands when reciting the [[blessings]], as well as the prevalence of those without sufficient knowledge of Halacha, we recite all the [[Brachot]] at one time, after preparing oneself for Teffilah. <ref>Shulchan Aruch 46:1-2, Aruch HaShulchan 46:9</ref>		# In Talmudic times each of the [[Birchot HaShachar]] were recited when the particular benefit for which it was composed occurred: One would open his eyes and recite the blessing Poke'ach Ivrim; when one would sit up he would say, [[Matir]] Asurim; etc. Nowadays, because of a concern of unclean hands when reciting the [[blessings]], as well as the prevalence of those without sufficient knowledge of Halacha, we recite all the [[Brachot]] at one time, after preparing oneself for Teffilah.<ref>Shulchan Aruch 46:1-2, Aruch HaShulchan 46:9</ref>
	# In three of the [[Birchot HaShachar]], we thank Hashem for not making us a non-Jew, who isn't obligated in any mitzvot or a slave who is limited in the mitzvot he is obligated in. Men also recite a bracha thanking Hashem for not being created a woman who is not as obligated as men in certain mitzvot. At this time, women also affirm their unique status in Judaism and recite SheAsani Kirsono.<ref>Tur and Shulchan Aruch 46:4</ref>		# In three of the [[Birchot HaShachar]], we thank Hashem for not making us a non-Jew, who isn't obligated in any mitzvot or a slave who is limited in the mitzvot he is obligated in. Men also recite a bracha thanking Hashem for not being created a woman who is not as obligated as men in certain mitzvot. At this time, women also affirm their unique status in Judaism and recite SheAsani Kirsono.<ref>Tur and Shulchan Aruch 46:4</ref>

	==Sources==		==Sources==
	<references/>		<references/>

YitzchakSultan: Text replacement - "Birkhot HaShachar" to "Birchot HaShachar"

2015-06-14T15:46:59Z

Text replacement - "Birkhot HaShachar" to "Birchot HaShachar"

← Older revision		Revision as of 15:46, 14 June 2015
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	==Summary of the Daily Halacha's==		==Summary of the Daily Halacha's==
	# The Gemara notes that there is an apparent contradiction between two pesukim in Tehillim. On one hand, the pasuk says that Hashem owns the world, yet, the other pasuk describes how the land was given to manking. Chazal explain that indeed, everything belongs to Hashem, but once a person recites a bracha over a certain worldly pleasure, he acquires it. <ref> Gemara [[Brachot]] 35a</ref> Chazal, therefore, instituted a series of [[brachot]] to be recited every morning, each blessing corresponding to another of the various worldly benefits and pleasures.		# The Gemara notes that there is an apparent contradiction between two pesukim in Tehillim. On one hand, the pasuk says that Hashem owns the world, yet, the other pasuk describes how the land was given to manking. Chazal explain that indeed, everything belongs to Hashem, but once a person recites a bracha over a certain worldly pleasure, he acquires it. <ref> Gemara [[Brachot]] 35a</ref> Chazal, therefore, instituted a series of [[brachot]] to be recited every morning, each blessing corresponding to another of the various worldly benefits and pleasures.
	# Many poskim rule that while reciting [[~~Birkhot~~ HaShachar]], the morning [[Berachos]], and while reciting blessing of praise or thanks, one does not need to stand. Others recommend standing. Some say that this only applies if it will not detract from one's concentration. <ref>Pri Megadim (Peticha LeHilchot [[Brachot]] #18 and M"Z 432:3, Halichot Shlomo ch. 20, Teshuvot VeHanhagot 2:37</ref>		# Many poskim rule that while reciting [[Birchot HaShachar]], the morning [[Berachos]], and while reciting blessing of praise or thanks, one does not need to stand. Others recommend standing. Some say that this only applies if it will not detract from one's concentration. <ref>Pri Megadim (Peticha LeHilchot [[Brachot]] #18 and M"Z 432:3, Halichot Shlomo ch. 20, Teshuvot VeHanhagot 2:37</ref>
	# In Talmudic times each of the [[~~Birkhot~~ HaShachar]] were recited when the particular benefit for which it was composed occurred: One would open his eyes and recite the blessing Poke'ach Ivrim; when one would sit up he would say, [[Matir]] Asurim; etc. Nowadays, because of a concern of unclean hands when reciting the [[blessings]], as well as the prevalence of those without sufficient knowledge of Halacha, we recite all the [[Brachot]] at one time, after preparing oneself for Teffilah. <ref>Shulchan Aruch 46:1-2, Aruch HaShulchan 46:9</ref>		# In Talmudic times each of the [[Birchot HaShachar]] were recited when the particular benefit for which it was composed occurred: One would open his eyes and recite the blessing Poke'ach Ivrim; when one would sit up he would say, [[Matir]] Asurim; etc. Nowadays, because of a concern of unclean hands when reciting the [[blessings]], as well as the prevalence of those without sufficient knowledge of Halacha, we recite all the [[Brachot]] at one time, after preparing oneself for Teffilah. <ref>Shulchan Aruch 46:1-2, Aruch HaShulchan 46:9</ref>
	# In three of the [[~~Birkhot~~ HaShachar]], we thank Hashem for not making us a non-Jew, who isn't obligated in any mitzvot or a slave who is limited in the mitzvot he is obligated in. Men also recite a bracha thanking Hashem for not being created a woman who is not as obligated as men in certain mitzvot. At this time, women also affirm their unique status in Judaism and recite SheAsani Kirsono.<ref>Tur and Shulchan Aruch 46:4</ref>		# In three of the [[Birchot HaShachar]], we thank Hashem for not making us a non-Jew, who isn't obligated in any mitzvot or a slave who is limited in the mitzvot he is obligated in. Men also recite a bracha thanking Hashem for not being created a woman who is not as obligated as men in certain mitzvot. At this time, women also affirm their unique status in Judaism and recite SheAsani Kirsono.<ref>Tur and Shulchan Aruch 46:4</ref>

	==Sources==		==Sources==
	<references/>		<references/>

YitzchakSultan: Text replacement - "S"A" to "Shulchan Aruch"

2015-01-07T03:08:28Z

Text replacement - "S"A" to "Shulchan Aruch"

← Older revision		Revision as of 03:08, 7 January 2015
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	# The Gemara notes that there is an apparent contradiction between two pesukim in Tehillim. On one hand, the pasuk says that Hashem owns the world, yet, the other pasuk describes how the land was given to manking. Chazal explain that indeed, everything belongs to Hashem, but once a person recites a bracha over a certain worldly pleasure, he acquires it. <ref> Gemara [[Brachot]] 35a</ref> Chazal, therefore, instituted a series of [[brachot]] to be recited every morning, each blessing corresponding to another of the various worldly benefits and pleasures.		# The Gemara notes that there is an apparent contradiction between two pesukim in Tehillim. On one hand, the pasuk says that Hashem owns the world, yet, the other pasuk describes how the land was given to manking. Chazal explain that indeed, everything belongs to Hashem, but once a person recites a bracha over a certain worldly pleasure, he acquires it. <ref> Gemara [[Brachot]] 35a</ref> Chazal, therefore, instituted a series of [[brachot]] to be recited every morning, each blessing corresponding to another of the various worldly benefits and pleasures.
	# Many poskim rule that while reciting [[Birkhot HaShachar]], the morning [[Berachos]], and while reciting blessing of praise or thanks, one does not need to stand. Others recommend standing. Some say that this only applies if it will not detract from one's concentration. <ref>Pri Megadim (Peticha LeHilchot [[Brachot]] #18 and M"Z 432:3, Halichot Shlomo ch. 20, Teshuvot VeHanhagot 2:37</ref>		# Many poskim rule that while reciting [[Birkhot HaShachar]], the morning [[Berachos]], and while reciting blessing of praise or thanks, one does not need to stand. Others recommend standing. Some say that this only applies if it will not detract from one's concentration. <ref>Pri Megadim (Peticha LeHilchot [[Brachot]] #18 and M"Z 432:3, Halichot Shlomo ch. 20, Teshuvot VeHanhagot 2:37</ref>
	# In Talmudic times each of the [[Birkhot HaShachar]] were recited when the particular benefit for which it was composed occurred: One would open his eyes and recite the blessing Poke'ach Ivrim; when one would sit up he would say, [[Matir]] Asurim; etc. Nowadays, because of a concern of unclean hands when reciting the [[blessings]], as well as the prevalence of those without sufficient knowledge of Halacha, we recite all the [[Brachot]] at one time, after preparing oneself for Teffilah. <ref>~~S"A~~ 46:1-2, Aruch HaShulchan 46:9</ref>		# In Talmudic times each of the [[Birkhot HaShachar]] were recited when the particular benefit for which it was composed occurred: One would open his eyes and recite the blessing Poke'ach Ivrim; when one would sit up he would say, [[Matir]] Asurim; etc. Nowadays, because of a concern of unclean hands when reciting the [[blessings]], as well as the prevalence of those without sufficient knowledge of Halacha, we recite all the [[Brachot]] at one time, after preparing oneself for Teffilah. <ref>Shulchan Aruch 46:1-2, Aruch HaShulchan 46:9</ref>
	# In three of the [[Birkhot HaShachar]], we thank Hashem for not making us a non-Jew, who isn't obligated in any mitzvot or a slave who is limited in the mitzvot he is obligated in. Men also recite a bracha thanking Hashem for not being created a woman who is not as obligated as men in certain mitzvot. At this time, women also affirm their unique status in Judaism and recite SheAsani Kirsono.<ref>Tur and ~~S"A~~ 46:4</ref>		# In three of the [[Birkhot HaShachar]], we thank Hashem for not making us a non-Jew, who isn't obligated in any mitzvot or a slave who is limited in the mitzvot he is obligated in. Men also recite a bracha thanking Hashem for not being created a woman who is not as obligated as men in certain mitzvot. At this time, women also affirm their unique status in Judaism and recite SheAsani Kirsono.<ref>Tur and Shulchan Aruch 46:4</ref>

	==Sources==		==Sources==
	<references/>		<references/>

YitzchakSultan at 05:59, 6 December 2013

2013-12-06T05:59:22Z

← Older revision		Revision as of 05:59, 6 December 2013
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	==The Weekly Halachic Analysis==		==The Weekly Halachic Analysis==
	<p style="text-indent:2em">During the winter, we pray for rain by inserting the words “VeTen Tal UMatar Livracha” in Birkat HaShanim.<ref>S”A 117:1</ref> If one forgot to say “VeTen Tal UMatar Livracha” and remembers after concluding the bracha of Mivarech HaShanim before beginning the next bracha, the Ravyah (cited by Rosh Tanit 1:1) writes that one should insert the words “VeTen Tal UMatar Levracha” right there. He reasons that this is similar to inserting the bracha of Mekadesh HaShabbat in [[Birkat HaMazon]] if one forgot Retseh and remembers right after Boneh Yerushalayim. In both cases, one makes up for a missed insertion immediately after the bracha in which it should have been said. On the other hand, the Rabbenu Yonah (cited by the Rosh [[Brachot]] 4:17) infers from the gemara that immediately upon finishing a bracha without the correct insertion one must return to the beginning of the mistaken bracha. </p>
	<p style="text-indent:2em">The Shulchan Aruch and a number of achronim hold like the Ravyah.<ref>Tur and S”A 114:6, Bach s.v. Katav HaAvi Ezri, Magen Avraham 114:8, Yalkut Yosef 117:6</ref> The Biur Halacha 114 s.v. Bli Chatimah, however, finds difficulty with the Ravyah and cites some rishonim and achronim who hold like the Rabbenu Yonah.<ref>Rabbenu Yehuda HaChasid, Hagahot HaSmak, Maharshal (cited by Bach), Gra, and Kitzur Shulchan Aruch</ref> In our case, the Biur Halacha rules that one should avoid this question altogether by waiting until Shomea [[Tefillah]] to insert “VeTen Tal UMatar Levracha”.<ref> The Or Letzion 2:7:32 mitigates this by saying that if one is afraid of forgetting to insert it in Shomea [[Tefillah]] one may insert those words before starting the next bracha.</ref></p>

	==Summary of the Daily Halacha's==		==Summary of the Daily Halacha's==

YitzchakSultan at 21:40, 5 December 2013

2013-12-05T21:40:26Z

← Older revision		Revision as of 21:40, 5 December 2013
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	==The Weekly Halachic Analysis==		==The Weekly Halachic Analysis==
			<p style="text-indent:2em">During the winter, we pray for rain by inserting the words “VeTen Tal UMatar Livracha” in Birkat HaShanim.<ref>S”A 117:1</ref> If one forgot to say “VeTen Tal UMatar Livracha” and remembers after concluding the bracha of Mivarech HaShanim before beginning the next bracha, the Ravyah (cited by Rosh Tanit 1:1) writes that one should insert the words “VeTen Tal UMatar Levracha” right there. He reasons that this is similar to inserting the bracha of Mekadesh HaShabbat in [[Birkat HaMazon]] if one forgot Retseh and remembers right after Boneh Yerushalayim. In both cases, one makes up for a missed insertion immediately after the bracha in which it should have been said. On the other hand, the Rabbenu Yonah (cited by the Rosh [[Brachot]] 4:17) infers from the gemara that immediately upon finishing a bracha without the correct insertion one must return to the beginning of the mistaken bracha. </p>
			<p style="text-indent:2em">The Shulchan Aruch and a number of achronim hold like the Ravyah.<ref>Tur and S”A 114:6, Bach s.v. Katav HaAvi Ezri, Magen Avraham 114:8, Yalkut Yosef 117:6</ref> The Biur Halacha 114 s.v. Bli Chatimah, however, finds difficulty with the Ravyah and cites some rishonim and achronim who hold like the Rabbenu Yonah.<ref>Rabbenu Yehuda HaChasid, Hagahot HaSmak, Maharshal (cited by Bach), Gra, and Kitzur Shulchan Aruch</ref> In our case, the Biur Halacha rules that one should avoid this question altogether by waiting until Shomea [[Tefillah]] to insert “VeTen Tal UMatar Levracha”.<ref> The Or Letzion 2:7:32 mitigates this by saying that if one is afraid of forgetting to insert it in Shomea [[Tefillah]] one may insert those words before starting the next bracha.</ref></p>

	==Summary of the Daily Halacha's==		==Summary of the Daily Halacha's==

YitzchakSultan at 04:14, 23 October 2013

2013-10-23T04:14:36Z

← Older revision		Revision as of 04:14, 23 October 2013
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	==The Weekly Halachic Analysis==		==The Weekly Halachic Analysis==
	~~__NOGLOSSARY__~~
	==Summary of the Daily Halacha's==		==Summary of the Daily Halacha's==
	# ~~There~~ is an apparent contradiction. On one hand ~~we are told~~ that Hashem owns the world, ~~as the Passuk states~~, ~~"לה' הארץ ומלואה" To Hashem belongs~~ the ~~earth and all that is in it (Tehillim 24:1), and at~~ the ~~same time we are told that the earth~~ was given to ~~us: "השמים שמים לה' והארץ נתן לבני אדם" The heaven belongs to Hashem but the earth He has given to mankind~~. Chazal ~~reconcile this;~~ indeed, everything belongs to Hashem, but once a person recites a ~~blessing~~, he acquires ~~ownership~~. Chazal therefore instituted a series of ~~blessing~~ to be recited every morning, each blessing corresponding to another of the various benefits and pleasures ~~that one is granted in this world~~. ~~<ref> Gemara [[Berachos]] 35a</ref>~~		# The Gemara notes that there is an apparent contradiction between two pesukim in Tehillim. On one hand, the pasuk says that Hashem owns the world, yet, the other pasuk describes how the land was given to manking. Chazal explain that indeed, everything belongs to Hashem, but once a person recites a bracha over a certain worldly pleasure, he acquires it. <ref> Gemara [[Brachot]] 35a</ref> Chazal, therefore, instituted a series of [[brachot]] to be recited every morning, each blessing corresponding to another of the various worldly benefits and pleasures.
	# Many poskim rule that while reciting ~~ברכות השחר~~, the morning [[Berachos]], and while reciting blessing of praise or thanks, one does not need to stand. Others recommend standing. Some say that this only applies if it will not detract from one's concentration. <ref>~~פרמ~~"~~ג פתיחה להל ברכות אות יח~~, ~~פסח תלב משב"ז ס"ק ג~~, ~~הליכות שלמה פ"כ, תשובות והנהגות ב~~:לז</ref>		# Many poskim rule that while reciting [[Birkhot HaShachar]], the morning [[Berachos]], and while reciting blessing of praise or thanks, one does not need to stand. Others recommend standing. Some say that this only applies if it will not detract from one's concentration. <ref>Pri Megadim (Peticha LeHilchot [[Brachot]] #18 and M"Z 432:3, Halichot Shlomo ch. 20, Teshuvot VeHanhagot 2:37</ref>
	# In Talmudic times each of the ~~morning~~ [[~~blessings~~]] ~~was~~ recited ~~at the moment~~ the particular benefit for which it was composed occurred: One would open his eyes and recite the blessing ~~פוקח עורים~~; when one would sit up he would say, ~~מתיר אסורים~~; etc. Nowadays, because of a concern of unclean hands when reciting the [[blessings]], as well as the prevalence of those without sufficient knowledge of Halacha, we recite all the [[~~Berachos~~]] at one time, after preparing oneself for Teffilah. <ref>ש"~~ע מו~~:א-ב, ~~ערה"ש מו~~:ט</ref>		# In Talmudic times each of the [[Birkhot HaShachar]] were recited when the particular benefit for which it was composed occurred: One would open his eyes and recite the blessing Poke'ach Ivrim; when one would sit up he would say, [[Matir]] Asurim; etc. Nowadays, because of a concern of unclean hands when reciting the [[blessings]], as well as the prevalence of those without sufficient knowledge of Halacha, we recite all the [[Brachot]] at one time, after preparing oneself for Teffilah. <ref>S"A 46:1-2, Aruch HaShulchan 46:9</ref>
	# In the ~~second to fourth~~ [[~~Berachos~~]] ~~of Bircas Hashachar~~, we thank Hashem for not making us a ~~gentile~~ who isn't obligated in any ~~mitzvos, nor~~ a slave who is limited in the ~~Mitzvos~~ he ~~performs, nor~~ a woman who is not as obligated as men in certain ~~Mitzvos. Thus we are expressing pride for all the mitzvos we perform~~. At this time, women also affirm their unique status in Judaism and recite SheAsani Kirsono.<ref>Tur and S"A 46:4</ref>		# In three of the [[Birkhot HaShachar]], we thank Hashem for not making us a non-Jew, who isn't obligated in any mitzvot or a slave who is limited in the mitzvot he is obligated in. Men also recite a bracha thanking Hashem for not being created a woman who is not as obligated as men in certain mitzvot. At this time, women also affirm their unique status in Judaism and recite SheAsani Kirsono.<ref>Tur and S"A 46:4</ref>

	==Sources==		==Sources==
	<references/>		<references/>

YitzchakSultan at 04:05, 23 October 2013

2013-10-23T04:05:05Z

← Older revision		Revision as of 04:05, 23 October 2013
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	__NOGLOSSARY__		__NOGLOSSARY__
	==Summary of the Daily Halacha's==		==Summary of the Daily Halacha's==
	# ~~One shouldn~~'~~t answer [[Amen]] louder than~~ the ~~Bracha itself unless one~~ is ~~doing so~~ in ~~order~~ to ~~motivate others~~ to ~~answer [[Amen]]~~.<ref>Gemara [[~~Brachot~~]] ~~45a, Shulchan Aruch 124:12, Mishna Brurah 124:47~~</ref>		# There is an apparent contradiction. On one hand we are told that Hashem owns the world, as the Passuk states, "לה' הארץ ומלואה" To Hashem belongs the earth and all that is in it (Tehillim 24:1), and at the same time we are told that the earth was given to us: "השמים שמים לה' והארץ נתן לבני אדם" The heaven belongs to Hashem but the earth He has given to mankind. Chazal reconcile this; indeed, everything belongs to Hashem, but once a person recites a blessing, he acquires ownership. Chazal therefore instituted a series of blessing to be recited every morning, each blessing corresponding to another of the various benefits and pleasures that one is granted in this world. <ref> Gemara [[Berachos]] 35a</ref>
	# ~~If one hears two Berachat~~, ~~one should answer~~ [[~~Amen]] VeAmen rather than [[Amen]] [[Amen~~]].<ref>~~Mishna Brurah 124~~:25</ref>		# Many poskim rule that while reciting ברכות השחר, the morning [[Berachos]], and while reciting blessing of praise or thanks, one does not need to stand. Others recommend standing. Some say that this only applies if it will not detract from one's concentration. <ref>פרמ"ג פתיחה להל ברכות אות יח, פסח תלב משב"ז ס"ק ג, הליכות שלמה פ"כ, תשובות והנהגות ב:לז</ref>
	# ~~Some~~ say ~~that one should answer~~ [[~~Amen~~]] ~~to a bracha~~ one ~~heard over the phone~~<~~Ref~~>~~Rav Moshe Feinstein (Igrot Moshe 4~~:91:4)</ref>		# In Talmudic times each of the morning [[blessings]] was recited at the moment the particular benefit for which it was composed occurred: One would open his eyes and recite the blessing פוקח עורים; when one would sit up he would say, מתיר אסורים; etc. Nowadays, because of a concern of unclean hands when reciting the [[blessings]], as well as the prevalence of those without sufficient knowledge of Halacha, we recite all the [[Berachos]] at one time, after preparing oneself for Teffilah. <ref>ש"ע מו:א-ב, ערה"ש מו:ט</ref>
	# ~~When hearing~~ the ~~words Baruch Atta~~ Hashem, ~~one should answer "Baruch Hu UBaruch Shemo". The Chazzan should pause to give~~ the ~~congregation~~ a ~~chance to respond "Baruch Hu UBaruch Shemo"~~.		# In the second to fourth [[Berachos]] of Bircas Hashachar, we thank Hashem for not making us a gentile who isn't obligated in any mitzvos, nor a slave who is limited in the Mitzvos he performs, nor a woman who is not as obligated as men in certain Mitzvos. Thus we are expressing pride for all the mitzvos we perform. At this time, women also affirm their unique status in Judaism and recite SheAsani Kirsono.<ref>Tur and S"A 46:4</ref>
	~~# One should not say "Baruch Hu UBaruch Shemo" when one intends to fulfill an obligation by listen to someone else's bracha and when spoken interruptions~~ are ~~prohibited such as [[Pesukei DeZimrah]]~~ and ~~[[Birchot Kriyat Shema]]~~. <ref>S"A ~~124~~:~~5, Mishna Brurah 124:21, 22, Maharam Shik 51, Igrot Moshe 2:94~~</ref>

	==Sources==		==Sources==
	<references/>		<references/>

YitzchakSultan at 03:57, 17 October 2013

2013-10-17T03:57:54Z

← Older revision		Revision as of 03:57, 17 October 2013
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	==The Weekly Halachic Analysis==		==The Weekly Halachic Analysis==
	<p style="text-indent: 2em"> While you could have thought that there's nothing to lose by answering [[amen]] if you didn't hear the bracha, the gemara seems to shatter such an idea. Shockingly, the Gemara [[Brachot]] 47a states that if you didn't hear the bracha, you should not answer an [[Amen]] Yetoma, an [[Amen]], which is orphaned and separated from the bracha. Moreover, Ben Azzai says not only is it forbidden, but if you do it, there is a curse that such a person should pass away, leaving his children orphans, Chas VeShalom! What could have possibly prompted Chazal to consider answering [[Amen]] Yetoma such a grievous sin? </p>
	<p style="text-indent: 2em">In order to address our question, perhaps we can gain some insight from seeing how the Rishonim defined the parameters of [[Amen]] Yetoma. Rashi and Tosfot<ref>Rashi ([[Brachot]] 47a s.v. Yetoma) and Tosfot ([[Brachot]] 47a s.v. [[Amen]])</ref> ask that the Gemara [[Sukkah]] (51b) seems to contradict the Gemara [[Brachot]]. The Gemara [[Sukkah]] relates how there was such a multitude of people in the shul of Alexandria that some people couldn't hear the Shaliach Tzibbur. To facilitate people [[answering Amen]], the gemara says, the Shaliach Tzibbur would wave a flag as he finished the bracha so everyone could see that they should answer [[Amen]]. Seemingly, this gemara takes for granted that it is permitted to answer [[Amen]] even if one didn't hear the bracha. Rashi and Tosfot both answer that [[answering Amen]] is only an issue if you don't know which bracha was made or if you don't know if someone made a bracha at all. If you know that someone made a certain bracha, however, even if you didn't hear it, you can say [[Amen]].<ref>Regarding the halacha, whether the opinion of Rashi is accepted, see S"A 124:8</ref> That's why the people of the shul in Alexandria were able to answer [[Amen]] even though they didn't hear the bracha.</p>
	<p style="text-indent: 2em">Based on the explanation of Rashi, one could suggest that the reason that saying [[Amen]] without knowing which bracha was made is so severe is because [[Amen]] is meant to be a statement affirming the truth of the blessing, expressing one's faith in Hashem's abilities and praise.<ref>This explanation of Amen Yetoma is developed by Rabbi Zalman Melamed [http://www.yeshiva.org.il/midrash/shiur.asp?id=16852 on yeshiva.org.il]. Rav Soloveitchik in Reshimot [[Shiurim]] ([[Brachot]] 47a, p. 501 s.v. VeNirah) explains that Rashi and Tosfot hold that [[Amen]] is a function of expressing one's Emunah in the content of the bracha, in which case only knowledge of the bracha is necessary. The Rabbenu Yonah, however, understood that [[Amen]] is a way of accepting the bracha upon oneself, in which case, having knowledge of the bracha without hearing its words isn't sufficient.</ref> If you don't know which bracha was made and you still say that you affirm its validity, your words become meaningless. Moreover, your intended praise of Hashem turns out to be hollow and without understanding. That's why, says the Maharal<ref>Netivot Olam (Netiv HaAvoda ch. 11; Sifrei Maharal Edition v. 1, p. 112)</ref>, unlike a bracha which is valid if said without understanding as it is intrinsically meaningful, however, an [[Amen]] is a statement of Emunah which is useless without understanding. </p>
	__NOGLOSSARY__		__NOGLOSSARY__
	==Summary of the Daily Halacha's==		==Summary of the Daily Halacha's==
	~~# There are four common mistakes when responding אמן.~~		# One shouldn't answer [[Amen]] louder than the Bracha itself unless one is doing so in order to motivate others to answer [[Amen]].<ref>Gemara [[Brachot]] 45a, Shulchan Aruch 124:12, Mishna Brurah 124:47</ref>
	## One ~~must make sure pronounce the kamatz under the Aleph of~~ [[Amen]]~~, otherwise it~~ is ~~considered an~~ [[Amen]] ~~Chatufa~~. ~~Additionally,~~ [[~~Amen~~]] ~~Chatufa includes when someone responds [[Amen]] before the bracha has been completed. <ref> S"A~~ 124:8, ~~Biur Halacha~~ 124:~~8 s.v. Kriyat~~</ref>		# If one hears two Berachat, one should answer [[Amen]] VeAmen rather than [[Amen]] [[Amen]].<ref>Mishna Brurah 124:25</ref>
	#~~# One~~ should ~~ensure to pronounce the nun of~~ [[Amen]]~~, otherwise it is considered an~~ [[Amen]] ~~Katufa. <ref> S"A 124:8, Biur Halacha 124:8 s.v. Kriyat</ref>~~		# Some say that one should answer [[Amen]] to a bracha one heard over the phone<Ref>Rav Moshe Feinstein (Igrot Moshe 4:91:4)</ref>
	~~## One should be sure to answer~~ [[Amen]] ~~slowly. One's [[amen]] should take as long as it would normally take to say El Melech Neeman, but not overly protracted~~.<ref> ~~S"A 124:8,~~ Mishna Brurah 124:~~36, [[Brachot]] 47a~~</ref>		# When hearing the words Baruch Atta Hashem, one should answer "Baruch Hu UBaruch Shemo". The Chazzan should pause to give the congregation a chance to respond "Baruch Hu UBaruch Shemo".
	#~~# If~~ one ~~didn't hear a bracha, one shouldn't~~ answer [[Amen]]~~, otherwise it would be considered an [[Amen Yetoma]]. If one didn't hear the~~ bracha~~, but knows what bracha/Kaddish is being said, one may in fact answer [[Amen]]. However, if~~ one ~~is attempting to fulfill an obligation with someone else's bracha, but did not actually hear~~ the ~~whole bracha, one can answer [[amen]] even though he will not fulfill his obligation.~~<~~ref~~>~~Mishna Brurah 124~~:~~31 and 124~~:~~34, S"A 124:8~~</ref>		# One should not say "Baruch Hu UBaruch Shemo" when one intends to fulfill an obligation by listen to someone else's bracha and when spoken interruptions are prohibited such as [[Pesukei DeZimrah]] and [[Birchot Kriyat Shema]]. <ref>S"A 124:5, Mishna Brurah 124:21, 22, Maharam Shik 51, Igrot Moshe 2:94</ref>
	# ~~According to Ashkenazim~~, one should ~~not~~ respond ~~[[Amen]] to one's own bracha~~. ~~If, after making a bracha on food,~~ one ~~answered [[Amen]]~~ to ~~one~~'s ~~own~~ bracha~~, it is considered a~~ [[~~Hefsek~~]]~~. Also, if someone else made the same bracha at the same time that he did, he should not respond~~ [[~~Amen~~]] ~~because it sounds like he is responding [[Amen]] to his own bracha~~.<ref>S"A ~~215~~:1, Mishna Brurah ~~215~~:~~1 and~~ 51:3</ref>
	==Sources==		==Sources==
	<references/>		<references/>

YitzchakSultan at 19:21, 9 October 2013

2013-10-09T19:21:40Z

← Older revision		Revision as of 19:21, 9 October 2013
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	__NOGLOSSARY__		__NOGLOSSARY__
	==Summary of the Daily Halacha's==		==Summary of the Daily Halacha's==
	# ~~Chazal viewed~~ the ~~recitation~~ of [[Amen]] ~~very highly. In fact~~, ~~Chazal tell us that responding~~ [[Amen]] ~~is of greater significance than reciting the Beracha~~. ~~The failure to recite~~ [[Amen]] ~~is considered a gross transgression, while responding~~ [[Amen]] ~~with great concentration opens~~ the ~~gates of Gan Eden~~. <ref>~~Gemara [[Brachot]] 53b~~, ~~Chaye Adam (Klal 6~~:~~1), Gemara [[Shabbat]] 119b, Rashi [[Shabbat]] 119b~~ s.v. ~~BeChol~~</ref>		# There are four common mistakes when responding אמן.
	# ~~The letters of [[Amen]] are~~ the ~~root letters~~ of ~~the word Emunah, belief or trust. By responding~~ [[Amen]] ~~one declares: "I believe in the bracha that I have just heard and I affirm its truth." Additionally~~, ~~when responding~~ [[Amen]] ~~one should have in mind the beginning of the Bracha, "Baruch Atta Hashem", that Hashem's name is Blessed~~. <ref>~~Shulchan Aruch~~ 124:6, ~~Mishna Brurah~~ 124:24</ref>		## One must make sure pronounce the kamatz under the Aleph of [[Amen]], otherwise it is considered an [[Amen]] Chatufa. Additionally, [[Amen]] Chatufa includes when someone responds [[Amen]] before the bracha has been completed. <ref> S"A 124:8, Biur Halacha 124:8 s.v. Kriyat</ref>
	# One should answer [[Amen]] ~~to any blessing one hears whether he wishes to fulfill an obligation or not~~. ~~Moreover, the obligation to respond~~ [[~~Amen~~]] ~~even applies~~ to ~~a Bracha that does~~ not ~~contain Hashem's Name, such as answering to a Mi Sheberach or HaRachaman~~. <ref>~~Shulchan Aruch~~ 124:6, ~~189~~:5, ~~215:9~~ </ref>		## One should ensure to pronounce the nun of [[Amen]], otherwise it is considered an [[Amen]] Katufa. <ref> S"A 124:8, Biur Halacha 124:8 s.v. Kriyat</ref>
	# ~~The proper intention of the word~~ [[Amen]] ~~changes with the Bracha. When~~ [[~~answering~~ Amen]] ~~to [[Birchot HaMitzvah]] or [[Birchot HaNehenin]],~~ one'~~s intention should be to affirm~~ the ~~truth of the Bracha and his belief in it. When answering to Birchot HaShevach~~, one ~~should have~~ in ~~mind that he is affirming the truth of that praise. When responding~~ [[Amen]] to ~~Tefillot one~~'s [[~~Amen~~]] ~~should be a request of Hashem to~~ fulfill ~~that [[prayer]]~~. <ref>~~Shulchan Aruch~~ 124:6, ~~Mishna Brurah~~ 124:25</ref>		## One should be sure to answer [[Amen]] slowly. One's [[amen]] should take as long as it would normally take to say El Melech Neeman, but not overly protracted.<ref> S"A 124:8, Mishna Brurah 124:36, [[Brachot]] 47a</ref>
	# ~~When reciting~~ [[~~Kiddush~~]] on ~~Friday night~~, ~~we say the words "ויהי ערב ויהי בקר" quietly before saying "יום הששי"~~. ~~In truth~~, ~~ויהי ערב is actually~~ the ~~second part of~~ the ~~Passuk which precedes יום הששי. We don’t say those words out loud~~ because ~~the first letters of יום הששי ויכלו השמים form the name of Hashem~~.<ref>~~Rama 271~~:10, ~~Levush 271~~:~~10, Aruch HaShulchan 271~~:~~25, Chatom Sofer OC 10~~</ref>		## If one didn't hear a bracha, one shouldn't answer [[Amen]], otherwise it would be considered an [[Amen Yetoma]]. If one didn't hear the bracha, but knows what bracha/Kaddish is being said, one may in fact answer [[Amen]]. However, if one is attempting to fulfill an obligation with someone else's bracha, but did not actually hear the whole bracha, one can answer [[amen]] even though he will not fulfill his obligation.<ref>Mishna Brurah 124:31 and 124:34, S"A 124:8</ref>
			# According to Ashkenazim, one should not respond [[Amen]] to one's own bracha. If, after making a bracha on food, one answered [[Amen]] to one's own bracha, it is considered a [[Hefsek]]. Also, if someone else made the same bracha at the same time that he did, he should not respond [[Amen]] because it sounds like he is responding [[Amen]] to his own bracha.<ref>S"A 215:1, Mishna Brurah 215:1 and 51:3</ref>
	==Sources==		==Sources==
	<references/>		<references/>

YitzchakSultan at 20:31, 8 October 2013

2013-10-08T20:31:54Z

← Older revision		Revision as of 20:31, 8 October 2013
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	==The Weekly Halachic Analysis==		==The Weekly Halachic Analysis==
	<p style="text-indent: 2em"> While you could have thought that there's nothing to lose by answering [[amen]] if you didn't hear the bracha, the gemara seems to shatter such an idea. Shockingly, the Gemara [[Brachot]] 47a states that if you didn't hear ~~[[Amen]]~~, you should not answer an [[Amen]] Yetoma, an [[Amen]], which is orphaned and separated from the bracha. Moreover, Ben Azzai says not only is it forbidden, but if you do it, there is a curse that such a person should pass away, leaving his children orphans, Chas VeShalom! What could have possibly prompted Chazal to consider answering [[Amen]] Yetoma such a grievous sin? </p>		<p style="text-indent: 2em"> While you could have thought that there's nothing to lose by answering [[amen]] if you didn't hear the bracha, the gemara seems to shatter such an idea. Shockingly, the Gemara [[Brachot]] 47a states that if you didn't hear the bracha, you should not answer an [[Amen]] Yetoma, an [[Amen]], which is orphaned and separated from the bracha. Moreover, Ben Azzai says not only is it forbidden, but if you do it, there is a curse that such a person should pass away, leaving his children orphans, Chas VeShalom! What could have possibly prompted Chazal to consider answering [[Amen]] Yetoma such a grievous sin? </p>
	<p style="text-indent: 2em">In order to address our question, perhaps we can gain some insight from seeing how the Rishonim defined the parameters of [[Amen]] Yetoma. Rashi and Tosfot<ref>Rashi ([[Brachot]] 47a s.v. Yetoma) and Tosfot ([[Brachot]] 47a s.v. [[Amen]])</ref> ask that the Gemara [[Sukkah]] (51b) seems to contradict the Gemara [[Brachot]]. The Gemara [[Sukkah]] relates how there was such a multitude of people in the shul of Alexandria that some people couldn't hear the Shaliach Tzibbur. To facilitate people [[answering Amen]], the gemara says, the Shaliach Tzibbur would wave a flag as he finished the bracha so everyone could see that they should answer [[Amen]]. Seemingly, this gemara takes for granted that it is permitted to answer [[Amen]] even if one didn't hear the bracha. Rashi and Tosfot both answer that [[answering Amen]] is only an issue if you don't know which bracha was made or if you don't know if someone made a bracha at all. If you know that someone made a certain bracha, however, even if you didn't hear it, you can say [[Amen]].<ref>Regarding the halacha, whether the opinion of Rashi is accepted, see S"A 124:8</ref> That's why the people of the shul in Alexandria were able to answer [[Amen]] even though they didn't hear the bracha.</p>		<p style="text-indent: 2em">In order to address our question, perhaps we can gain some insight from seeing how the Rishonim defined the parameters of [[Amen]] Yetoma. Rashi and Tosfot<ref>Rashi ([[Brachot]] 47a s.v. Yetoma) and Tosfot ([[Brachot]] 47a s.v. [[Amen]])</ref> ask that the Gemara [[Sukkah]] (51b) seems to contradict the Gemara [[Brachot]]. The Gemara [[Sukkah]] relates how there was such a multitude of people in the shul of Alexandria that some people couldn't hear the Shaliach Tzibbur. To facilitate people [[answering Amen]], the gemara says, the Shaliach Tzibbur would wave a flag as he finished the bracha so everyone could see that they should answer [[Amen]]. Seemingly, this gemara takes for granted that it is permitted to answer [[Amen]] even if one didn't hear the bracha. Rashi and Tosfot both answer that [[answering Amen]] is only an issue if you don't know which bracha was made or if you don't know if someone made a bracha at all. If you know that someone made a certain bracha, however, even if you didn't hear it, you can say [[Amen]].<ref>Regarding the halacha, whether the opinion of Rashi is accepted, see S"A 124:8</ref> That's why the people of the shul in Alexandria were able to answer [[Amen]] even though they didn't hear the bracha.</p>
	<p style="text-indent: 2em">Based on the explanation of Rashi, one could suggest that the reason that saying [[Amen]] without knowing which bracha was made is so severe is because [[Amen]] is meant to be a statement affirming the truth of the blessing, expressing one's faith in Hashem's abilities and praise.<ref>This explanation of Amen Yetoma is developed by Rabbi Zalman Melamed [http://www.yeshiva.org.il/midrash/shiur.asp?id=16852 on yeshiva.org.il]. Rav Soloveitchik in Reshimot [[Shiurim]] ([[Brachot]] 47a, p. 501 s.v. VeNirah) explains that Rashi and Tosfot hold that [[Amen]] is a function of expressing one's Emunah in the content of the bracha, in which case only knowledge of the bracha is necessary. The Rabbenu Yonah, however, understood that [[Amen]] is a way of accepting the bracha upon oneself, in which case, having knowledge of the bracha without hearing its words isn't sufficient.</ref> If you don't know which bracha was made and you still say that you affirm its validity, your words become meaningless. Moreover, your intended praise of Hashem turns out to be hollow and without understanding. That's why, says the Maharal<ref>Netivot Olam (Netiv HaAvoda ch. 11; Sifrei Maharal Edition v. 1, p. 112)</ref>, unlike a bracha which is valid if said without understanding as it is intrinsically meaningful, however, an [[Amen]] is a statement of Emunah which is useless without understanding. </p>		<p style="text-indent: 2em">Based on the explanation of Rashi, one could suggest that the reason that saying [[Amen]] without knowing which bracha was made is so severe is because [[Amen]] is meant to be a statement affirming the truth of the blessing, expressing one's faith in Hashem's abilities and praise.<ref>This explanation of Amen Yetoma is developed by Rabbi Zalman Melamed [http://www.yeshiva.org.il/midrash/shiur.asp?id=16852 on yeshiva.org.il]. Rav Soloveitchik in Reshimot [[Shiurim]] ([[Brachot]] 47a, p. 501 s.v. VeNirah) explains that Rashi and Tosfot hold that [[Amen]] is a function of expressing one's Emunah in the content of the bracha, in which case only knowledge of the bracha is necessary. The Rabbenu Yonah, however, understood that [[Amen]] is a way of accepting the bracha upon oneself, in which case, having knowledge of the bracha without hearing its words isn't sufficient.</ref> If you don't know which bracha was made and you still say that you affirm its validity, your words become meaningless. Moreover, your intended praise of Hashem turns out to be hollow and without understanding. That's why, says the Maharal<ref>Netivot Olam (Netiv HaAvoda ch. 11; Sifrei Maharal Edition v. 1, p. 112)</ref>, unlike a bracha which is valid if said without understanding as it is intrinsically meaningful, however, an [[Amen]] is a statement of Emunah which is useless without understanding. </p>