Amen: Difference between revisions
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→Amen Yetoma
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While the Ben Ish Chai Teruma 13 only mentions the opinion of the Shulchan Aruch, Yalkut Yosef (Tefilla v. 2, p. 163) writes that one should be concerned for that opinion of the Rama and not respond to a bracha if he does not know which one is being said. Kaf Hachaim 124:47 agrees. <br /> | While the Ben Ish Chai Teruma 13 only mentions the opinion of the Shulchan Aruch, Yalkut Yosef (Tefilla v. 2, p. 163) writes that one should be concerned for that opinion of the Rama and not respond to a bracha if he does not know which one is being said. Kaf Hachaim 124:47 agrees. <br /> | ||
Interestingly, Rav Moshe Feinstein (Iggerot Moshe YD 4:61:16) writes one needs to know which part of Kaddish one is answering.</ref> Alternatively, an Amen yetomah is when one waits before responding. Therefore, when one hears a bracha, one should respond immediately.<ref>A third explanation of Amen yetomah is brought by the Avudarham (quoted in Beit Yosef 124). He says that saying an Amen yetomah means responding Amen long after the bracha was recited. The Rama 124:8 cites this interpretation. Mishna Brurah 124:34 explains that this means that one should respond within Toch Kedi Dibbur. Vezot HaBracha (pg 189) agrees.</ref> | Interestingly, Rav Moshe Feinstein (Iggerot Moshe YD 4:61:16) writes one needs to know which part of Kaddish one is answering.</ref> Alternatively, an Amen yetomah is when one waits before responding. Therefore, when one hears a bracha, one should respond immediately.<ref>A third explanation of Amen yetomah is brought by the Avudarham (quoted in Beit Yosef 124). He says that saying an Amen yetomah means responding Amen long after the bracha was recited. The Rama 124:8 cites this interpretation. Mishna Brurah 124:34 explains that this means that one should respond within Toch Kedi Dibbur. Vezot HaBracha (pg 189) agrees.</ref> | ||
#If one did not hear a bracha | #If one did not hear a bracha that was made, one should not answer Amen, otherwise it would be considered an [[Amen Yetoma]]. In certain situations, hearing part of the bracha may be enough.<ref>The Mishnah Brachot 51b states that although regarding a non-Jew one can only answer Amen if one hears the entire bracha, one can answer Amen to a partial bracha from a Jew. This is codified as halachah in Shulchan Aruch 215:2. Tur 215, Rosh Brachot 8:5 and Talmidei Rabbenu Yonah explain that one can respond Amen to a Jew’s bracha as long as one heard everything from Hashem's name onwards (i.e. the entire blessing except for the words "baruch atah". Rashi and Or Zarua, however, hold that one can respond Amen as long as one heard the very end of the blessing (i.e. "borei minei Mezonot"). Mishna Brurah 215:6 records both opinions. Hacham Ovadia writes that one must know which beracha is being recited in order to respond "amen" to it (Halichot Olam 1:195). </ref> | ||
#Preferably one should hear the bracha of the Shaliach Tzibbur and answer amen, however, after the fact, even if one did not hear the bracha but knows which bracha was made, one may answer Amen.<ref>Concerning Chazarat HaShas the Mishna Brurah 124:33 writes that it is preferable to hear the bracha from the Shaliach Tzibbur since some say that since it is a rabbinic institution it is considered a bracha one is obligated in, however, after the fact, one can answer as long as one knows which bracha was made (because one knows which bracha the tzibbur was up to even though one did not hear the bracha). Vezot HaBracha pg 189 agrees. Yalkut Yosef ([[Tefillah]] vol 2 pg 163, siman 124 note 8) rules that one should be strict like the Rama, except that by Chazarat HaShas if one already prayed one may answer as long as one knows which bracha is being made. </ref> | #Preferably one should hear the bracha of the Shaliach Tzibbur and answer amen, however, after the fact, even if one did not hear the bracha but knows which bracha was made, one may answer Amen.<ref>Concerning Chazarat HaShas the Mishna Brurah 124:33 writes that it is preferable to hear the bracha from the Shaliach Tzibbur since some say that since it is a rabbinic institution it is considered a bracha one is obligated in, however, after the fact, one can answer as long as one knows which bracha was made (because one knows which bracha the tzibbur was up to even though one did not hear the bracha). Vezot HaBracha pg 189 agrees. Yalkut Yosef ([[Tefillah]] vol 2 pg 163, siman 124 note 8) rules that one should be strict like the Rama, except that by Chazarat HaShas if one already prayed one may answer as long as one knows which bracha is being made. </ref> | ||
