Difference between revisions of "Daily Halacha"

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# Chazal viewed the recitation of אמן very highly and compared its recitation to a signature that attests to the validity of a document. In fact, Chazal tell us that responding אמן is of greater significance than reciting the Beracha. The failure to recite אמן is considered a gross transgression, while responding אמן with great concentration opens the gates of Gan Eden. <ref>ברכות נג:, חיי אדם כלל ו:א, שבת קיט: רשי שם ד"ה בכל כוחו</ref>
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==The Weekly Halachic Analysis==
# The letters of אמן are the root letters of the word אמונה, belief or trust. By responding אמן one declares: "I believe in the blessing that I have just heard and I affirm its truth." Additionally, when responding אמן one should have in mind the beginning of the Beracha, ברוך אתה ה', that Hahshem's name is Blessed. Thus, for example, when responding אמן after מגן אברהם, one should have in mind, "The Name of Hashem should be blessed, and it is true that He shielded our forefather Avrohom, and I believe it". <ref>ש"ע קכד:ו, מ"ב קכד:כד</ref>
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# One should answer אמן to any blessing one hears whether he wishes to fulfill an obligation, or even if one overhears a Beracha. One should respond אמן after each line in Bircas Hamazon that begins הרחמן. Moreover, the obligation to respond אמן even applies to a ברכה that does not contain Hashem's Name, such as answering to a Mi Sheberach. <ref>ש"ע קכד:ו, קפט:ה, רטו:ט</ref>
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==Summary of the Daily Halacha's==
# The proper intention of the word אמן changes with the Beracha. When answering אמן to ברכות המצוה or ברכות הנהנין-Mitzvoh [[Berachos]] or [[Berachos]] on enjoying things, one's intention should be to affirm the truth of the Beracha and his belief in it. When answering to ברכות השבח, one should have in mind that he is affirming the truth of that praise. When responding אמן to תפילות one's אמן should be an entreaty to Hashem to fulfill that [[prayer]]. At times, ברכות can have multiple purposes and as such one should have multiple כוונות <ref>ש:ע קכד:ו, ומ"ב שם ס"ק כה</ref>
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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.
# 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-הויה. While we generally avoid reciting Pesukim in ways which differ from their presentation in the Torah, "כל פסוקא דלא פסקיה משה אנן לא פסקינן", nonetheless we only say the second part, and don't say the first part of the Passuk quietly because Chazal Darshen the words "טוב מאד" as referring to death. <ref>רמ"א רע"א:י, לבוש שם סעיף י, ערה"ש רעא:כה, חת"ס או"ח סי' י</ref>
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# 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>
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# 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>
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# 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>
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==Sources==
 
==Sources==
 
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Latest revision as of 01:38, 15 July 2020

The Weekly Halachic Analysis

Summary of the Daily Halacha's

  1. 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.[1] Chazal, therefore, instituted a series of brachot to be recited every morning, each blessing corresponding to another of the various worldly benefits and pleasures.
  2. 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.[2]
  3. 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.[3]
  4. 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.[4]

Sources

  1. Gemara Brachot 35a
  2. Pri Megadim (Peticha LeHilchot Brachot #18 and M"Z 432:3, Halichot Shlomo ch. 20, Teshuvot VeHanhagot 2:37
  3. Shulchan Aruch 46:1-2, Aruch HaShulchan 46:9
  4. Tur and Shulchan Aruch 46:4