Bracha Hasemucha Lchaverta: Difference between revisions
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Bracha Hasamucha Lchaverta (trans. blessing adjoined to its fellow; Hebrew ברכה בסמוכה לחברתה) is a principle that dictates why chazal formulated the text of certain brachot to begin without the standard text of "baruch atta Hashem melech haolam". The general idea is that any bracha which is adjoined to the bracha immediately preceeding it doesn't require the standard introduction. | Bracha Hasamucha Lchaverta (trans. blessing adjoined to its fellow; Hebrew ברכה בסמוכה לחברתה) is a principle that dictates why chazal formulated the text of certain brachot to begin without the standard text of "baruch atta Hashem melech haolam". The general idea is that any bracha which is adjoined to the bracha immediately preceeding it doesn't require the standard introduction. | ||
# Any bracha that is connected to another previous bracha in a series doesn't start with a baruch. For example, the brachot of [[Shemona Esrei]], [[Birkat Hamazon]]<ref>Gemara Brachot 46b. Rashi s.v. hatov explains that the last bracha isn't considered connected since it was later instituted. Tosfot Brachot 46b s.v. hatov agrees. Yerushalmi Brachot 1:5 adds that the zimun bracha is separate from birkat hamazon since it is possible to have birkat hamazon without zimun.</ref>, Sheva Brachot<ref>Rashi Ketubot 8a s.v. same'ach explains that Sos Tasis and Same'ach Tisamach are considered connected to the bracha of Aser Yatzar Et Haadam. However, Ashar Bara was instituted separately since if there's no new faces it is the only bracha recited. Also, Yotzer Haadam isn't connected to Shehakol Bara Lkevodo since the first bracha was instituted for the honor of those who gathered for a mitzvah and Yotzer Haadam starts the brachot for the couple getting married.</ref>, and Brachot Haftorah<ref>Tur 284:1 writes that the second and third brachot, רחם על ציון and שמחנו, are both connected to the brachot before them. Birkei Yosef 215:1, LDovid Emet 20:5, Rav Yisrael Elgazi in Emet Lyakov p. 227, and Yechava Daat 2:23 agree.</ref> are all series of Brachot and they don't start with baruch besides the first one.<ref>Gemara Brachot 46a</ref> | # Any bracha that is connected to another previous bracha in a series doesn't start with a baruch. For example, the brachot of [[Shemona Esrei]], [[Birkat Hamazon]]<ref>Gemara Brachot 46b. Rashi s.v. hatov explains that the last bracha isn't considered connected since it was later instituted. Tosfot Brachot 46b s.v. hatov agrees. Yerushalmi Brachot 1:5 adds that the zimun bracha is separate from birkat hamazon since it is possible to have birkat hamazon without zimun.</ref>, [[Sheva Brachot]]<ref>Rashi Ketubot 8a s.v. same'ach explains that Sos Tasis and Same'ach Tisamach are considered connected to the bracha of Aser Yatzar Et Haadam. However, Ashar Bara was instituted separately since if there's no new faces it is the only bracha recited. Also, Yotzer Haadam isn't connected to Shehakol Bara Lkevodo since the first bracha was instituted for the honor of those who gathered for a mitzvah and Yotzer Haadam starts the brachot for the couple getting married.</ref>, and [[Brachot Haftorah]]<ref>Tur 284:1 writes that the second and third brachot, רחם על ציון and שמחנו, are both connected to the brachot before them. Birkei Yosef 215:1, LDovid Emet 20:5, Rav Yisrael Elgazi in Emet Lyakov p. 227, and Yechava Daat 2:23 agree.</ref> are all series of Brachot and they don't start with baruch besides the first one.<ref>Gemara Brachot 46a</ref> | ||
# Some say that a bracha connected to a short bracha beforehand isn't considered bracha hasemucha lechaverta and therefore it must start with baruch and some hold that it is considered bracha hasemucha lechaverta. Since the first bracha of [[Birchat Hatorah]], Asher Kideshanu (Lasok B) (Al) Divrei Torah is short, according to the first opinion the next paragraph, haarev na, isn't considered samucha lechevrta and instead is just one big continuation of the first bracha. Therefore, haarev na starts with a vav, v'haarev na. However, according to the second opinion the next paragraph is an independent bracha that doesn't need baruch since it is samucha lechaverta. The halacha is that one should add a vav.<ref>Tosfot Pesachim 104b s.v. chutz writes that Rashi holds that it is possible to have a bracha be connected to a previous bracha in a series even if it is short, but Rabbenu Tam argues. Rabbenu Tam is the one who explains that haarev na needs to start with a vav. Rabbenu Tam is also explained by Tosfot Brachot 46a s.v. hasemucha.</ref> | # Some say that a bracha connected to a short bracha beforehand isn't considered bracha hasemucha lechaverta and therefore it must start with baruch and some hold that it is considered bracha hasemucha lechaverta. Since the first bracha of [[Birchat Hatorah]], Asher Kideshanu (Lasok B) (Al) Divrei Torah is short, according to the first opinion the next paragraph, haarev na, isn't considered samucha lechevrta and instead is just one big continuation of the first bracha. Therefore, haarev na starts with a vav, v'haarev na. However, according to the second opinion the next paragraph is an independent bracha that doesn't need baruch since it is samucha lechaverta. The halacha is that one should add a vav.<ref>Tosfot Pesachim 104b s.v. chutz writes that Rashi holds that it is possible to have a bracha be connected to a previous bracha in a series even if it is short, but Rabbenu Tam argues. Rabbenu Tam is the one who explains that haarev na needs to start with a vav. Rabbenu Tam is also explained by Tosfot Brachot 46a s.v. hasemucha.</ref> | ||
## Similarly, the yehey ratzon after [[hamaavir sheina]] is part of that long bracha and starts with a vav.<ref>Tosfot Brachot 46b s.v. vehatov</ref> | ## Similarly, the yehey ratzon after [[hamaavir sheina]] is part of that long bracha and starts with a vav.<ref>Tosfot Brachot 46b s.v. vehatov</ref> | ||
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# A practical application of whether brachot are connected or not is whether it is permitted to speak in between brachot. If they are connected one may not speak and if they aren't one may speak. For example, one may not speak during [[Pesukei Dzimrah]] since the brachot surrounding it are considered connected.<ref>Tosfot Brachot 46a s.v. hasemucha, Ritva Megillah 21b s.v. leachareha</ref> | # A practical application of whether brachot are connected or not is whether it is permitted to speak in between brachot. If they are connected one may not speak and if they aren't one may speak. For example, one may not speak during [[Pesukei Dzimrah]] since the brachot surrounding it are considered connected.<ref>Tosfot Brachot 46a s.v. hasemucha, Ritva Megillah 21b s.v. leachareha</ref> | ||
## Some rishonim hold that the [[brachot of Kriyat Shema]] after Shema are considered connected to the brachot beforehand.<ref>Rashbam Pesachim 104b s.v. vbirchot, Tosfot Brachot 46a s.v. hasemucha, Ritva Megillah 21b s.v. leachareha</ref> Therefore, one would not be allowed to talk between brachot Kriyat Shema and Shema. Some hold that they aren't connected. | ## Some rishonim hold that the [[brachot of Kriyat Shema]] after Shema are considered connected to the brachot beforehand.<ref>Rashbam Pesachim 104b s.v. vbirchot, Tosfot Brachot 46a s.v. hasemucha, Ritva Megillah 21b s.v. leachareha</ref> Therefore, one would not be allowed to talk between brachot Kriyat Shema and Shema. Some hold that they aren't connected. | ||
# Another practical application is according to Sephardim a person should answer amen to his own bracha specifically after a series of brachot that were connected. For example, after Shemona Esrei<ref>Ritva Hilchot Brachot 6:5</ref>, the first three brachot of Birkat Hamazon<ref>Gemara Brachot 45b</ref>, Yishtabach<ref>Shulchan Aruch O.C. 215:1</ref>, and the brachot of [[Haftorah]].<ref>Ritva Hilchot Brachot 6:5. Birkei Yosef 215:1 writes that since they are a series one can respond amen to one's own bracha afterwards according to Sephardim. Yachava Daat 2:23 agrees. Yachava Daat adds that even though the Kaf Hachaim 215:1 writes that he didn't see anyone do this the absence of a minhag isn't a proof and one should do so.</ref> | # Another practical application is according to Sephardim a person should answer [[amen]] to his own bracha specifically after a series of brachot that were connected. For example, after Shemona Esrei<ref>Ritva Hilchot Brachot 6:5</ref>, the first three brachot of Birkat Hamazon<ref>Gemara Brachot 45b</ref>, Yishtabach<ref>Shulchan Aruch O.C. 215:1</ref>, and the brachot of [[Haftorah]].<ref>Ritva Hilchot Brachot 6:5. Birkei Yosef 215:1 writes that since they are a series one can respond amen to one's own bracha afterwards according to Sephardim. Yachava Daat 2:23 agrees. Yachava Daat adds that even though the Kaf Hachaim 215:1 writes that he didn't see anyone do this the absence of a minhag isn't a proof and one should do so.</ref> | ||
==Sources== | ==Sources== | ||
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