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Birchot Kriyat Shema: Difference between revisions
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# If one started the bracha of Yotzer with “Baruch atta Hashem…Asher Bidvaro Mariv Aravim” (the words usually said by Brachot Shema of Arvit) and concluded with “HaMariv Aravim” one doesn’t fulfill his obligation and must repeat the bracha of Yotzer. <Ref> Brachot 12a (according to Rashi, other Rishonim explain it differently) says that if one started with Yotzer Or and concluded with Mariv Aravim one doesn’t fulfill his obligation but if one started with Mariv Aravim and concluded with Yotzer Meorot one fulfills his obligation because the bracha follows the conclusion (whenever the conclusion has it’s own Baruch). Implied from all the Rishonim (see Bet Yosef 59:2) who discuss the Gemara is that if one started with Mariv Aravim and concluded with it one doesn’t fulfill his obligation. So rules Halacha Brurah 59:7. </ref> | # If one started the bracha of Yotzer with “Baruch atta Hashem…Asher Bidvaro Mariv Aravim” (the words usually said by Brachot Shema of Arvit) and concluded with “HaMariv Aravim” one doesn’t fulfill his obligation and must repeat the bracha of Yotzer. <Ref> Brachot 12a (according to Rashi, other Rishonim explain it differently) says that if one started with Yotzer Or and concluded with Mariv Aravim one doesn’t fulfill his obligation but if one started with Mariv Aravim and concluded with Yotzer Meorot one fulfills his obligation because the bracha follows the conclusion (whenever the conclusion has it’s own Baruch). Implied from all the Rishonim (see Bet Yosef 59:2) who discuss the Gemara is that if one started with Mariv Aravim and concluded with it one doesn’t fulfill his obligation. So rules Halacha Brurah 59:7. </ref> | ||
# If one concludes “HaMariv Aravim” even if he mentioned Yotzer Or in the beginning of the bracha one doesn’t fulfill his obligation and must repeat the bracha. <ref> Pri Chadash 671:2 writes that the Rif holds if one said Yotzer Or in the beginning then even if he concludes with Mariv Aravim he fulfills his obligation. However, this opinion is in conflict of all the Rishonim and Achronim who agree that the conclusion is needs to be correct but disagree as to whether also the beginning needs to be correct (Bet Yosef 59:2). The Mamer Mordechai 59:3 and Halacha Brurah 59:8 argue with the Pri Chadash’s proof. </ref> | # If one concludes “HaMariv Aravim” even if he mentioned Yotzer Or in the beginning of the bracha one doesn’t fulfill his obligation and must repeat the bracha. <ref> Pri Chadash 671:2 writes that the Rif holds if one said Yotzer Or in the beginning then even if he concludes with Mariv Aravim he fulfills his obligation. However, this opinion is in conflict of all the Rishonim and Achronim who agree that the conclusion is needs to be correct but disagree as to whether also the beginning needs to be correct (Bet Yosef 59:2). The Mamer Mordechai 59:3 and Halacha Brurah 59:8 argue with the Pri Chadash’s proof. </ref> | ||
# If one concluded with “Yotzer HaMeorot” but started the bracha of Yotzer with “Baruch atta Hashem…Asher Bidvaro Mariv Aravim” (the words usually said by Brachot Shema of Arvit), there’s a dispute whether one fulfills his obligation and so one shouldn’t repeat the bracha (Safek Brachot LeHakel). <Ref> See previous note. Bet Yosef gives two explanations in the Tur. The first explanation (which is the opinion of the Rosh Brachot 1:14), is that one needs both the beginning and conclusion of the Bracha to mention Yotzer Or to fulfill one’s obligation. S”A 59:2 (along with Rama’s comment) rules that if one didn’t say the beginning of the Bracha and the conclusion correctly one doesn’t fulfill his obligation and so he must repeat. So holds the Prisha 59:3. Derisha 59:1, Levush 59:2, Bach 59, Hagahot Maralach 59:1, Taz 59:1, Magan Avraham 59:1, Chemed Moshe 59:1, Mamer Mordechai 59:4, Shulchan Aruch HaRav 59:1, and Kaf HaChaim 59:15. The second explanation is that as long as the conclusion is correct one fulfills his obligation. The Bet Yosef says that this is also the opinion of the Rashba (Brachot 12a) in name of Rashi. So holds the Gra 59:4, and Erech Lechem 59. Halacha Brurah says that this is also the opinion of the Rambam (according to Talmedei Rabbenu Yonah 6a, Rabbenu Manoach, and Sefer HaBatim against the Kesef Mishna’s understanding of the Rambam), Rif (according to Hashlama, Sefer Meorot (Brachot 12a), and Rashbetz against the implication that the Rosh and Bet Yosef didn’t quote the Rif), the Rivavan Rid, Nemukei Yosef and Meiri in name of Yesh Omrim. Mishna Brurah (Biur Halacha D”H VeLo Amar) adds that this is the opinion of Ramban (who was explaining the Yerushalmi Brachot 1:4). Therefore, Halacha Brurah and Ish Matzliach on Mishna Brurah conclude because of a Safek Brachot LeHakel even against S”A ( | # If one concluded with “Yotzer HaMeorot” but started the bracha of Yotzer with “Baruch atta Hashem…Asher Bidvaro Mariv Aravim” (the words usually said by Brachot Shema of Arvit), there’s a dispute whether one fulfills his obligation and so one shouldn’t repeat the bracha (Safek Brachot LeHakel). <Ref> See previous note. Bet Yosef gives two explanations in the Tur. The first explanation (which is the opinion of the Rosh Brachot 1:14), is that one needs both the beginning and conclusion of the Bracha to mention Yotzer Or to fulfill one’s obligation. S”A 59:2 (along with Rama’s comment) rules that if one didn’t say the beginning of the Bracha and the conclusion correctly one doesn’t fulfill his obligation and so he must repeat. So holds the Prisha 59:3. Derisha 59:1, Levush 59:2, Bach 59, Hagahot Maralach 59:1, Taz 59:1, Magan Avraham 59:1, Chemed Moshe 59:1, Mamer Mordechai 59:4, Shulchan Aruch HaRav 59:1, and Kaf HaChaim 59:15. The second explanation is that as long as the conclusion is correct one fulfills his obligation. The Bet Yosef says that this is also the opinion of the Rashba (Brachot 12a) in name of Rashi. So holds the Gra 59:4, and Erech Lechem 59. Halacha Brurah says that this is also the opinion of the Rambam (according to Talmedei Rabbenu Yonah 6a, Rabbenu Manoach, and Sefer HaBatim against the Kesef Mishna’s understanding of the Rambam), Rif (according to Hashlama, Sefer Meorot (Brachot 12a), and Rashbetz against the implication that the Rosh and Bet Yosef didn’t quote the Rif), the Rivavan Rid, Nemukei Yosef and Meiri in name of Yesh Omrim. Mishna Brurah (Biur Halacha D”H VeLo Amar) adds that this is the opinion of Ramban (who was explaining the Yerushalmi Brachot 1:4). Therefore, Halacha Brurah and Ish Matzliach on Mishna Brurah conclude because of a Safek Brachot LeHakel even against S”A (based on the opinion of the Chida in Sh”t Chaim Shoel 2:248) and so we don’t repeat the bracha. </ref> | ||
# If one concluded “Yotzer HaMeorot” and said the words “Yotzer Or” in the beginning of the Bracha (even not within Toche Kedei Dibur of the phrase “Bidvaro Mariv Aravim”) one fulfills his obligation. <Ref> S”A 59:2 says it counts as a mentioning of the beginning is one remembers “Meyad”(immediately). Bach 59, Perisha 59:3, Pri Chadash 59:2 say that if one forgot to mention in the first phrase “Asher Bidvaro Mariv Aravim” and remembers immediately meaning within Toche Kadei Dibbur it’s considered as mentioning it in the beginning. If only remembers later on it doesn’t count as a mentioning in the beginning. So explains the Pri Megadim (M”Z 59:1) the words of S”A. However, Mamer Mordechai 59:4, Mishna Brurah (Biur Halacha D”H Venizkar Meyad), Shalmei Tzibbur 90a, Kaf HaChaim 59:16, and Halacha Brurah 59:7 explain that S”A used the word “Meyad” as the usual case as it seems from Bet Yosef and so one only needs to remember anytime before the bracha at the conclusion. </ref> | # If one concluded “Yotzer HaMeorot” and said the words “Yotzer Or” in the beginning of the Bracha (even not within Toche Kedei Dibur of the phrase “Bidvaro Mariv Aravim”) one fulfills his obligation. <Ref> S”A 59:2 says it counts as a mentioning of the beginning is one remembers “Meyad”(immediately). Bach 59, Perisha 59:3, Pri Chadash 59:2 say that if one forgot to mention in the first phrase “Asher Bidvaro Mariv Aravim” and remembers immediately meaning within Toche Kadei Dibbur it’s considered as mentioning it in the beginning. If only remembers later on it doesn’t count as a mentioning in the beginning. So explains the Pri Megadim (M”Z 59:1) the words of S”A. However, Mamer Mordechai 59:4, Mishna Brurah (Biur Halacha D”H Venizkar Meyad), Shalmei Tzibbur 90a, Kaf HaChaim 59:16, and Halacha Brurah 59:7 explain that S”A used the word “Meyad” as the usual case as it seems from Bet Yosef and so one only needs to remember anytime before the bracha at the conclusion. </ref> | ||
# If one needs to repeat the bracha of Yotzer Or (because of a mistake) it should be said immediately. However if one didn’t realize the mistake until after the next bracha of Ahavat Olam then one should only say it after Shemona Esrah. Ashkenazim have what to rely on to say Yotzer Or after Ahavat Olam before Shema. <Ref> S”A 60:2 rules that one can say Shema without Brachot and then later say the Brachot. Therefore, Magan Avraham 59:1 says if one needs to repeat the bracha and one already said the bracha of Ahavat Olam one shouldn’t interrupt there with Yotzer Or but rather should say it after [[Shemoneh Esrei]]. So holds Beir Heteiv 59:2, Machsit HaShekel 59:1, Kesher Gudal 1:4, Shalmei Tzibbur 90a, Shulchan Aruch HaRav 59:1, Siddur Bet Ovad (Dinei Kriyat Shema 4), and Halacha Brurah 59:8. However the Eliyah Raba 59:2 argues that it’s not an interruption and needs to be said before Shema. So rules Derech HaChaim in name of the Rashba, Kaf HaChaim 59:17, and Mishna Brurah 59:2. However Halacha Brurah and Sh”t Tehila LeDavid 59:5 say that the Eliyah Raba says it’s not an interruption only according to Rashba (Brachot 11b) who says that Ahavat Olam isn’t a Brachot HaMitzah. However, Ramban (Likutei HaRamban beginning of Brachot D”H Kavar Haya) disagrees and holds it’s a Birkat HaMitzvah. Thus, one should not interrupt like the Magan Avraham. [The first explanation of the Bet Yosef 59 says that the Rosh (Sh”t HaRosh 4:19) holds Ahavat Olam isn’t a Birkat HaMitzvah and Rambam (Brachot 1:17) holds it is a Birkat HaMitzvah.] </ref> | # If one needs to repeat the bracha of Yotzer Or (because of a mistake) it should be said immediately. However if one didn’t realize the mistake until after the next bracha of Ahavat Olam then one should only say it after Shemona Esrah. Ashkenazim have what to rely on to say Yotzer Or after Ahavat Olam before Shema. <Ref> S”A 60:2 rules that one can say Shema without Brachot and then later say the Brachot. Therefore, Magan Avraham 59:1 says if one needs to repeat the bracha and one already said the bracha of Ahavat Olam one shouldn’t interrupt there with Yotzer Or but rather should say it after [[Shemoneh Esrei]]. So holds Beir Heteiv 59:2, Machsit HaShekel 59:1, Kesher Gudal 1:4, Shalmei Tzibbur 90a, Shulchan Aruch HaRav 59:1, Siddur Bet Ovad (Dinei Kriyat Shema 4), and Halacha Brurah 59:8. However the Eliyah Raba 59:2 argues that it’s not an interruption and needs to be said before Shema. So rules Derech HaChaim in name of the Rashba, Kaf HaChaim 59:17, and Mishna Brurah 59:2. However Halacha Brurah and Sh”t Tehila LeDavid 59:5 say that the Eliyah Raba says it’s not an interruption only according to Rashba (Brachot 11b) who says that Ahavat Olam isn’t a Brachot HaMitzah. However, Ramban (Likutei HaRamban beginning of Brachot D”H Kavar Haya) disagrees and holds it’s a Birkat HaMitzvah. Thus, one should not interrupt like the Magan Avraham. [The first explanation of the Bet Yosef 59 says that the Rosh (Sh”t HaRosh 4:19) holds Ahavat Olam isn’t a Birkat HaMitzvah and Rambam (Brachot 1:17) holds it is a Birkat HaMitzvah.] </ref> | ||
