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Birchot Kriyat Shema: Difference between revisions
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==Who | ==Who Is Exempt?== | ||
# Women are exempt from | # Women are exempt from Birchot Kriyat Shema. <ref> Magen Avraham 70:1 writes that women are exempt from Birchot Kriyat Shema since it is a time-bound mitzvah. Bear Heitev 70:1, Shulchan Aruch HaRav 70:1, Mishna Brurah 70:2, Kaf HaChaim 70:1, and Halacha Brurah 70:2 agree. Halacha Brurah (Birur Halacha 70:2) writes that this should be dependant on a dispute in the rishonim whether there is an exemption of Mitzvah Ashe SheZman Grama on Derabbanans [This is the general dispute between Tosfot (Brachot 20b D”H Tefillah, Pesachim 108b s.v. Af, Megillah 24 s.v. Mi) who writes that women are exempt from Derabban time bound mitzvot and Rashi (quoted by Tosfot Brachot 20b) who holds that women are obligated in Derabbanan time bound mitzvot.] </ref> | ||
# Ashkenazi women can voluntarily say | # Ashkenazi women can voluntarily say Birchot Kriyat Shema, while Sephardi women may not make any bracha that they are not obligated to make. <Ref> Even though the Pri Megadim (Ashel Avraham 296:11) writes that brachot which do not entail any action can not be made voluntarily including Birchot Kriyat Shema, the Yeshuot Yacov 422:6 argues that any bracha that is made in preparation for a mitzvah may be made voluntarily, but brachot that are the complete mitzvah in themselves, such as [[Havdalah]], may not be made . The Shulchan Aruch HaRav 70:1, Mishna Brurah 70:2, and Aruch HaShulchan 70:1 rule that Ashkenazic women are permitted to voluntarily say Birchot Kriyat Shema. Concerning Sephardim, the Sh”t Or Letzion 2:5 pg 55 writes that since Birchot Kriyat Shema are praise, women are permitted to volunteer to say them, while Sh”t Yabia Omer 8:8 and Sh”t Otzrot Yosef 4:3 argue that brachot may not be made voluntarily even in such cases. Halacha Brurah (Birur Halacha 70:3) explains that for Sephardim there is a triple safek to permit women to make the bracha: 1) perhaps women are obligated in Derabbanan time bound mitzvot (like Rashi and not Tosfot Brachot 20b), 2) perhaps women may volunteer a non-action bracha that they are exempt from (like the Yeshuot Yacov and not Pri Megadim) and 3) perhaps on a bracha that is not of the form Vetzivanu women may voluntarily make the bracha (like Rosh (Kedushin 31a) and not Rabbenu Tam). Nonetheless, Halacha Brurah concludes that the second and third Safek are really one Safek (as in Sh”t Yabia Omer 2:6:9) and on a double Safek we still say [[Safek Brachot LeHakel]]. </ref> | ||
# According to Ashkenazim, some say there is an obligation to say the | # According to Ashkenazim, some say there is an obligation to say the brachot after shema (Emet Veyatsiv, Emet VeEmunah, Haskivenu) because of the mitzvah to remember Egypt. However, according to Sephardim it is not an obligation to say any of these Birchot Kriyat Shema. <Ref> However, the Magen Avraham 70:1 writes that women are obligated to say the bracha of Emet VeYatziv since the obligation of remembering leaving Egypt is a mitzvah that is not time-bound. The Solet Belulah 70:1, Shulchan Aruch HaRav 70:1, Siddur Bet Ovad ([[Kriyat Shema]] [[Arvit]] 1-2), and Mishna Brurah 70:2 agree with the Magen Avraham. However, the Sh”t Shagat Aryeh 12 writes that women are exempt from the mitzvah of remembering leaving Egypt since it is a time bound mitzvah since the mitzvah of the day is different from the nighttime mitzvah. The Nezirut Shimshon 67, Limudei Hashem 142, and Aruch HaShulchan 70 agree with the Shagat Aryeh. Sh”t Shevet HaLevi 6:12 writes that according to Ashkenazim since there are those who say that it is an obligation and even if it is not an obligation it can be said voluntarily (as Rama 589:6 writes), there is nothing to loose by saying the bracha. However, Sephardim hold that if a person is exempt from a bracha one may not make the bracha voluntarily (as Shulchan Aruch 589:6 writes). Therefore, Sh”t Yabia Omer O”C 2:20, Halacha Brurah 70:2 and Sh”t Shevet HaLevi 6:12 hold that Sephardic women are not obligated in saying the bracha (at least there is a doubt) and so it should not be said voluntarily. </ref> | ||
==Obligation to say Brachot [[Kriyat Shema]]== | ==Obligation to say Brachot [[Kriyat Shema]]== | ||
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# The bracha doesn’t begin with the words “Baruch Atta Hashem” because it’s a bracha connected to a previous bracha. <ref>[[Brachot]] 46a writes that [[Brachot]] that follow a previous one don’t begin with Baruch. Talmedei Rabbenu Yonah 1a say that Ahavat Olam is a bracha connected with the previous bracha and even if it’s said out of order one doesn’t being with Baruch since it’s established as a connected bracha. Orchot Chaim ([[Barchu]] 2), Kol Bo 8, Tur and S”A 60:1 agree. However, Sh”t Rashba 317-8 argues that it’s not a bracha connected to the earlier one since it can be said out of order but it doesn’t begin with Baruch since it’s a short bracha and just ends with Baruch. Interestingly, Meiri ([[Brachot]] 11b) says since it’s a connected bracha only when it’s said together with the previous bracha do you not being with Baruch but if it’s said alone one must begin with Baruch. Magen Avraham 60:2 rules like Talmedei Rabbenu Yonah that even if the bracha is said alone it’s said without Baruch. Sh”t Igrot Moshe O”C 3:81 says that since one is allowed to interrupt between the [[Brachot]] for [[amen]] and even to greet someone who deserves respect, clearly Ahavat Olam is considered a connected bracha even when said alone. Sh”t Yabia Omer E”H 4:7 and Sh”t Tzitz Eliezer 6:2 discuss the dispute in the Achronim whether there’s an issue of interruption in the [[sheva Brachot]] at a wedding since the Minhag is for a different person to say each bracha and still some of the [[Brachot]] are considered connected [[Brachot]] for which we don’t being with Baruch. </ref> | # The bracha doesn’t begin with the words “Baruch Atta Hashem” because it’s a bracha connected to a previous bracha. <ref>[[Brachot]] 46a writes that [[Brachot]] that follow a previous one don’t begin with Baruch. Talmedei Rabbenu Yonah 1a say that Ahavat Olam is a bracha connected with the previous bracha and even if it’s said out of order one doesn’t being with Baruch since it’s established as a connected bracha. Orchot Chaim ([[Barchu]] 2), Kol Bo 8, Tur and S”A 60:1 agree. However, Sh”t Rashba 317-8 argues that it’s not a bracha connected to the earlier one since it can be said out of order but it doesn’t begin with Baruch since it’s a short bracha and just ends with Baruch. Interestingly, Meiri ([[Brachot]] 11b) says since it’s a connected bracha only when it’s said together with the previous bracha do you not being with Baruch but if it’s said alone one must begin with Baruch. Magen Avraham 60:2 rules like Talmedei Rabbenu Yonah that even if the bracha is said alone it’s said without Baruch. Sh”t Igrot Moshe O”C 3:81 says that since one is allowed to interrupt between the [[Brachot]] for [[amen]] and even to greet someone who deserves respect, clearly Ahavat Olam is considered a connected bracha even when said alone. Sh”t Yabia Omer E”H 4:7 and Sh”t Tzitz Eliezer 6:2 discuss the dispute in the Achronim whether there’s an issue of interruption in the [[sheva Brachot]] at a wedding since the Minhag is for a different person to say each bracha and still some of the [[Brachot]] are considered connected [[Brachot]] for which we don’t being with Baruch. </ref> | ||
==Gaal Yisrael== | ==Gaal Yisrael== | ||
# One should not answer Amen to his own or anyone else’s Bracha of Ga’al Yisrael even though it really isn't an interruption between Geulah and Tefillah.<ref>Not only do Rashi (Brachot 45b) and the Rosh (ibid 7:11) write that one should answer Amen to Ga’al Yisrael and that it’s not a Hefsek, but the Tur (OC 66:7) even writes that it’s a Mitzvah! Nonetheless, the Beit Yosef ( | # One should not answer Amen to his own or anyone else’s Bracha of Ga’al Yisrael even though it really isn't an interruption between Geulah and Tefillah.<ref>Not only do Rashi (Brachot 45b) and the Rosh (ibid 7:11) write that one should answer Amen to Ga’al Yisrael and that it’s not a Hefsek, but the Tur (OC 66:7) even writes that it’s a Mitzvah! Nonetheless, the Beit Yosef (66:7 and 51:3) rules the one should refrain from doing so, as the Zohar says not to by Ga’al Yisrael. Shulchan Aruch OC 66:7 follows the Zohar, while the Rama follows the Tur. See further in [[Answering_Amen_to_Your_Own_Bracha]].</ref> | ||
# Therefore, some ashkenazim have the practice that the chazan says gaal yisrael quietly. <ref> | # Therefore, some ashkenazim have the practice that the chazan says gaal yisrael quietly. <ref> See Sh”t Rivivot Ephraim 1:71 who says the reason that some do this is because there is debate as to whether or not one should recite amen after the bracha of gaal yisrael since we do not want to interrupt between the bracha and the beginning of the shemoneh esrei (semichut geula litefilla). He adds that an ashkenazi who hears the conclusion of the bracha should in fact answer amen. </ref> Others disagree and say it should be said aloud. <ref> Rav Herschel Schachter quoting Rabbi Soloveitchik (Nefesh Harav pg. 130) </ref> Ways how to avoid the dispute include finishing the bracha of gaal yisrael together with the Shaliach Tzibbur or just starting Hashem Sifatay Tiftafach a bit before the Shaliach Tzibur does.<ref>Mishna Brurah 66:35</ref> | ||
# It is forbidden to break up Gaal Yisrael and Shemona Esrei even with a pause and not speaking.<ref>Rabbenu Yonah (Brachot 4b s.v. tanya), Pri Megadim E"A 66:13, Mishna Brurah 66:29</ref> | |||
==Whether the Brachot are Me’akev == | ==Whether the Brachot are Me’akev == | ||
