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# Even though there is always a mitzvah to answer the bracha of a fellow Jew, there is an added reason why a person should answer [[Amen]] when one is listening to a bracha, which is in order to fulfill one's obligation. <ref> Mishna Brurah 213:17, Mishna Brurah 8:15, See Vezot HaBracha pg 362 regarding whether [[answering Amen]] makes it like the person listening said the entire Bracha. </ref> | # Even though there is always a mitzvah to answer the bracha of a fellow Jew, there is an added reason why a person should answer [[Amen]] when one is listening to a bracha, which is in order to fulfill one's obligation. <ref> Mishna Brurah 213:17, Mishna Brurah 8:15, See Vezot HaBracha pg 362 regarding whether [[answering Amen]] makes it like the person listening said the entire Bracha. </ref> | ||
# In order to fulfill one’s obligation the listener must hear the whole bracha starting from the word Baruch. <Ref> Mishna Brurah 213:19, Shaar HaTziyun there mentions that if one did not hear some words, as long as they are not the crucial ones, one is still considered to have fulfilled the obligation by listening. (Shulchan Aruch 214:1 and Mishna Brurah 314:4 specify Baruch, either Hashem or Elokenu, Melech, and HaOlam and the conclusion as the crucial words). </ref> If one did miss part of the bracha some say that one can fill in that part by saying those specific words. <Ref>Vezot HaBracha (pg 362) quoting Halichot Shlomo (Klali [[Brachot]] 11). </ref> | # In order to fulfill one’s obligation the listener must hear the whole bracha starting from the word Baruch. <Ref> Mishna Brurah 213:19, Shaar HaTziyun there mentions that if one did not hear some words, as long as they are not the crucial ones, one is still considered to have fulfilled the obligation by listening. (Shulchan Aruch 214:1 and Mishna Brurah 314:4 specify Baruch, either Hashem or Elokenu, Melech, and HaOlam and the conclusion as the crucial words). </ref> If one did miss part of the bracha some say that one can fill in that part by saying those specific words. <Ref>Vezot HaBracha (pg 362) quoting Halichot Shlomo (Klali [[Brachot]] 11). </ref> | ||
## Some say that if one answered Amen to the bracha even if one missed hearing part of it one fulfilled his obligation, therefore, after the fact one shouldn't recite the bracha again.<ref>Halacha Brurah 213:14 based on Rabbenu Yonah Brachot 35a and others</ref> | |||
# If one was talking while listening to a bracha one has not fulfilled one’s obligation. <ref> Mishna Brurah 167:45. Vezot HaBracha pg 361 writes that it is possible that the Chazon Ish 141:7 who’s explanation of Shomea KeOneh is that the listener joins the bracha by actively listening would disagree. </ref> | # If one was talking while listening to a bracha one has not fulfilled one’s obligation. <ref> Mishna Brurah 167:45. Vezot HaBracha pg 361 writes that it is possible that the Chazon Ish 141:7 who’s explanation of Shomea KeOneh is that the listener joins the bracha by actively listening would disagree. </ref> | ||
# According to the Moroccan custom, even one who is fulfilling a mitzvah via Shomea KeOneh should answer Baruch Hu Uvaruch Shemo to the bracha being said. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Volume 1, Page 111 </ref> | # According to the Moroccan custom, even one who is fulfilling a mitzvah via Shomea KeOneh should answer Baruch Hu Uvaruch Shemo to the bracha being said. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Volume 1, Page 111 </ref> | ||
# The one making the bracha must have intent to fulfill the obligation of the one listening and the one listening to the bracha must have intent to fulfill his obligation through listening. <Ref> Mishna Brurah 213:5, 18 </ref> | # The one making the bracha must have intent to fulfill the obligation of the one listening and the one listening to the bracha must have intent to fulfill his obligation through listening. Otherwise one doesn't fulfill one's obligation.<Ref> Mishna Brurah 213:5, 18 </ref> Others argue that after the fact one fulfilled one's obligation.<ref>Halacha Brurah 213 fnt. 10 writes that we're concerned for the opinion that the need for kavana in shomea k'oneh depends on whether mitzvot need kavana in general (Bet Yosef 213:3 based on Rosh Hashana 29a). If so, according to the rishonim that mitzvot don't need kavana or particularly brachot derabbanan don't need kavana one would fulfill the bracha he heard even if he and the one speaking didn't have kavana. Shulchan Aruch Harav 213:4 is also concerned for this opinion as well. See further Chazon Ovadia Brachot 353 and Birkat Hashem 1:4:1.</ref> | ||
# Listening to someone's bracha with Shomea Konah isn't permitted in front of ervah since one couldn't possibly have said it oneself.<ref>Mishna Brurah 75:29</ref> | # Listening to someone's bracha with Shomea Konah isn't permitted in front of ervah since one couldn't possibly have said it oneself.<ref>Mishna Brurah 75:29</ref> | ||
===Brov Am Hadrat Melech=== | ===Brov Am Hadrat Melech=== | ||
# It is preferable to have multiple listen to one bracha rather than have everyone say it themselves because of the principle of ''Brov Am Hadrat Melech'', Hashem is honored with a greater multitude of people. This concept trumps the idea of Mtizvah Bo Yoter Mebeshelucho.<ref>Mishna Brurah 213:3</ref> Although it is possible for each individual to recite their own bracha and everyone have negative kavana and then to recite it themselves, it is better to say the bracha together.<ref>Maharashdam OC 1 writes that although it is possible to have negative kavana and a person should have to recite their own bracha it isn't a proper practice since it increases the amount of brachot made and it is preferable to minimize those. See also Mabit 1:117. Shulchan Aruch Harav 59:4 writes that brov am hadrat melech applies to birchot hashachar. Vayikra Avraham YD 4 writes that agrees and proves it from Shulchan Aruch O.C. 8, 66, 296, 298, 432, 489, Y.D. 265, E.H. 62. [Several sources indicate that it is fine to split it up: S”A O.C. 6:5, 8:5, 296:7, 489:1, and Magen Avraham 619:3. Several sources indicate that you should not split up: 298:14, 432:2, YD 265:5, EH 62:3.]</ref> | # It is preferable to have multiple listen to one bracha rather than have everyone say it themselves because of the principle of ''Brov Am Hadrat Melech'', Hashem is honored with a greater multitude of people. This concept trumps the idea of Mtizvah Bo Yoter Mebeshelucho.<ref>Mishna Brurah 213:3</ref> Although it is possible for each individual to recite their own bracha and everyone have negative kavana and then to recite it themselves, it is better to say the bracha together.<ref>Tosefta Brachot 6:20 states that ten people who are fulfilling a mitzvah together should have one person recite the bracha on behalf of all of them. Rosh Pesachim 1:10 cites this. Maharashdam OC 1 writes that although it is possible to have negative kavana and a person should have to recite their own bracha it isn't a proper practice since it increases the amount of brachot made and it is preferable to minimize those. See also Mabit 1:117. Shulchan Aruch Harav 59:4 writes that brov am hadrat melech applies to birchot hashachar. Vayikra Avraham YD 4 writes that agrees and proves it from Shulchan Aruch O.C. 8, 66, 296, 298, 432, 489, Y.D. 265, E.H. 62. [Several sources indicate that it is fine to split it up: S”A O.C. 6:5, 8:5, 296:7, 489:1, and Magen Avraham 619:3. Several sources indicate that you should not split up: 298:14, 432:2, YD 265:5, EH 62:3.] </ref> | ||
==Brachot on Food== | ==Brachot on Food== | ||
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# The Yerushalmi (Brachot 3:3) establishes that for everything one can fulfill the obligation of someone else with the exception of Shemona Esrei, Shema, and Birkat Hamazon. | # The Yerushalmi (Brachot 3:3) establishes that for everything one can fulfill the obligation of someone else with the exception of Shemona Esrei, Shema, and Birkat Hamazon. | ||
# Someone who is obligated in a mitzvah can fulfill the obligation of someone else who is also obligated in that mitzvah. Someone who is exempt can't exempt someone who is obligated in the mitzvah.<Ref>Rosh Hashana 29a, Brachot 20b, Rambam Brachot 1:11</ref> | # Someone who is obligated in a mitzvah can fulfill the obligation of someone else who is also obligated in that mitzvah. Someone who is exempt can't exempt someone who is obligated in the mitzvah.<Ref>Rosh Hashana 29a, Brachot 20b, Rambam Brachot 1:11</ref> | ||
# Someone who is obligated in a mitzvah on a rabbinic level can't fulfill the obligation of someone who is obligated on a | # Someone who is obligated in a mitzvah on a rabbinic level can't fulfill the obligation of someone who is obligated on a biblical level.<ref>Brachot 20b. Rashi Brachot 48a s.v. ad writes that once a person is obligated in a mitzvah rabbinically he can fulfill the obligation of someone who is obligated biblically. That point is disputed by the Bahag cited by Rashi, Tosfot 48a s.v. ad, Rosh Brachot 7:21, Rambam Brachot 1:11, Rabbenu Yonah Brachot 35b umha, and Rashba 48a s.v. yahavu. According to Tosfot, the fact that you need to eat in order to say Birkat Hamazon isn't a perfect example of something you need to be obligated in in order to fulfill others since biblically you could say Birkat Hamazon without eating at all based on Yatzah Motzei. However, the Mordechai (Megillah n. 798) implies that it is permitted to do so and his proof is that we recite Kiddush during Tosefet Shabbat and fulfill Kiddush for Shabbat biblically.</ref> | ||
# Someone who is obligated in a rabbinic mitzvah on a rabbinic level can fulfill the obligation of someone who is completely obligated in that rabbinic mitzvah.<ref>Tosfot Megillah 19b writes that a child which is obligated in megillah on a rabbinic level can't fulfill the obligation of an adult in megillah which is only a rabbinic mitzvah because a double derabbanan can't fulfill the obligation of a single derabbanan. Rabbi Akiva Eiger Brachot 20b s.v. elah points out that a child who ate a kezayit can fulfill the obligation of an adult who ate a kezayit even though the child is a double derabbanan and the adult is a simple derabbanan since birkat hamazon is different and even if you didn't eat at all | # Someone who is obligated in a rabbinic mitzvah on a rabbinic level can fulfill the obligation of someone who is completely obligated in that rabbinic mitzvah.<ref>Tosfot Megillah 19b writes that a child which is obligated in megillah on a rabbinic level can't fulfill the obligation of an adult in megillah which is only a rabbinic mitzvah because a double derabbanan can't fulfill the obligation of a single derabbanan. Rabbi Akiva Eiger Brachot 20b s.v. elah points out that a child who ate a kezayit can fulfill the obligation of an adult who ate a kezayit even though the child is a double derabbanan and the adult is a simple derabbanan since birkat hamazon is different and even if you didn't eat at all biblically you can fulfill the obligation of others.</ref> | ||
# Some say that if everyone listening to the bracha knows how to recite the bracha themselves they shouldn't use yatzah motzei.<ref>Shulchan Aruch 273:4 writes that one should only say kiddush for others if they already fulfilled their obligation if the others don't know how to say kiddush. Pri Chadash 273:4 disagrees but adds that if those listening answer amen it works even according to Shulchan Aruch. Biur Halacha 273:4 s.v. vhu writes that it is purely a mitzvah that since the one listening knows how to say it and they are going to fulfill their obligation they should be the one to say it but certainly after the fact they fulfill their obligation.</ref> | # Some say that if everyone listening to the bracha knows how to recite the bracha themselves they shouldn't use yatzah motzei.<ref>Shulchan Aruch 273:4 writes that one should only say kiddush for others if they already fulfilled their obligation if the others don't know how to say kiddush. Pri Chadash 273:4 disagrees but adds that if those listening answer amen it works even according to Shulchan Aruch. Biur Halacha 273:4 s.v. vhu writes that it is purely a mitzvah that since the one listening knows how to say it and they are going to fulfill their obligation they should be the one to say it but certainly after the fact they fulfill their obligation.</ref> | ||
===Yatzah Motzei=== | ===Yatzah Motzei=== | ||
# If a person already fulfilled his obligation he can nonetheless fulfill the obligation of others based on the concept that all Jews are responsible for one another. That concept is called Yatzah Motzei.<ref>Rosh Hashana 29a, Shulchan Aruch 273:4</ref> This concept works for | # If a person already fulfilled his obligation he can nonetheless fulfill the obligation of others based on the concept that all Jews are responsible for one another. That concept is called Yatzah Motzei.<ref>Rosh Hashana 29a, Shulchan Aruch 273:4</ref> This concept works for biblical and rabbinic mitzvot.<ref>Even though the Turei Even Rosh Hashana 29b holds that it is only effective on rabbinic mitzvot, we don't accept his opinion (Minchat Shlomo 1:3). Also, even though the Tzlach Brachot 48a holds that it is only effective on biblical mitzvot, we don't accept his opinion (Meor Yisrael Brachot 48a s.v. maan). The Rif Pesachim 27a and Rosh Pesachim 10:36 write that it is possible to have yatzah motzei for maror even though maror today is rabbinic. Shulchan Aruch 484:1 codifies the Rif and Rosh. Meor Yisrael cites the Birkei Yosef 124:3, Imrei Binah Shabbat n. 11, and Chatan Sofer 129 who assume not like the Tzlach. Ritva Hilchot Brachot 2:24 seems to be a proof for the Tzlach. | ||
* Zera Avraham 1:12 writes that there's no such thing as arvut on mitzvot derabbanan since we only entered the convert of responsibility for all Jews on the mitzvot we had at the time of Har Grizim and Avel and not mitzvot derabbanan. Ginat Veradim 1:13 assumed otherwise. The Birkei Yosef 124:3 proves that it applies to derabbanan's as well from Rashi Rosh Hashana 29a who says that avrut should have applied to all brachot hanehenin but it doesn't since one isn't obligated to eat. The Ran and Tashbetz 3:79 agree. Since birchat hanehenin are derabbanan, it is clear that arvut applies to derabbanan's. He repeats this in Chaim Shaal 1:75 and adds that Tosfot Brachot 48a also holds that arvut applies to derabbanan mitzvot.</ref> | * Zera Avraham 1:12 writes that there's no such thing as arvut on mitzvot derabbanan since we only entered the convert of responsibility for all Jews on the mitzvot we had at the time of Har Grizim and Avel and not mitzvot derabbanan. Ginat Veradim 1:13 assumed otherwise. The Birkei Yosef 124:3 proves that it applies to derabbanan's as well from Rashi Rosh Hashana 29a who says that avrut should have applied to all brachot hanehenin but it doesn't since one isn't obligated to eat. The Ran and Tashbetz 3:79 agree. Since birchat hanehenin are derabbanan, it is clear that arvut applies to derabbanan's. He repeats this in Chaim Shaal 1:75 and adds that Tosfot Brachot 48a also holds that arvut applies to derabbanan mitzvot.</ref> | ||
# Regarding [[Brachot]] HaMitzvah, even if one has already fulfilled one’s obligation one can still fulfill the obligation of others because of the principle of Aravim Zeh BaZeh, the responsibility for our fellow Jew. <Ref> Mishna Brurah 213:14 </ref> | # Regarding [[Brachot]] HaMitzvah, even if one has already fulfilled one’s obligation one can still fulfill the obligation of others because of the principle of Aravim Zeh BaZeh, the responsibility for our fellow Jew. <Ref> Mishna Brurah 213:14 </ref> | ||
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===If One Isn't Currently Obligated=== | ===If One Isn't Currently Obligated=== | ||
# Someone who isn't obligated in Megillah that day can't fulfill the obligation of someone who is obligated that day.<ref>Yerushalmi 2:3 writes that someone from outside Yerushalayim can’t fulfill the obligation of someone who lives in Yerushalayim on the 15th. The gemara has a question about the opposite case. Tosfot Yevamot 14a s.v. ki holds that someone obligated one day can’t fulfill the obligation of someone obligated another day. Rosh Yevamot 1:9 and Ran 2b s.v. vyesh agree. However, Rashi Megillah 2a s.v. elah that someone from a city can read the megillah before the 14th for the small villages.</ref> | # Someone who isn't obligated in Megillah that day can't fulfill the obligation of someone who is obligated that day.<ref>Yerushalmi 2:3 writes that someone from outside Yerushalayim can’t fulfill the obligation of someone who lives in Yerushalayim on the 15th. The gemara has a question about the opposite case. Tosfot Yevamot 14a s.v. ki holds that someone obligated one day can’t fulfill the obligation of someone obligated another day. Rosh Yevamot 1:9 and Ran 2b s.v. vyesh agree. However, Rashi Megillah 2a s.v. elah that someone from a city can read the megillah before the 14th for the small villages.</ref> | ||
# In an extenuating circumstance it is permitted to recite kiddush for someone who accepted Shabbat even though the one didn’t accept Shabbat and plans to do melacha afterwards. One may not use this leniency on a regular basis.<ref>Rav Shlomo Zalman Auerbach in Minchat Shlomo 1:3 writes that it is permitted on a temporary basis for someone to recite kiddush for someone else who accepted Shabbat and for the one making kiddush not to accept Shabbat. He explains that | # In an extenuating circumstance it is permitted to recite kiddush for someone who accepted Shabbat even though the one didn’t accept Shabbat and plans to do melacha afterwards. One may not use this leniency on a regular basis.<ref>Rav Shlomo Zalman Auerbach in Minchat Shlomo 1:3 writes that it is permitted on a temporary basis for someone to recite kiddush for someone else who accepted Shabbat and for the one making kiddush not to accept Shabbat. He explains that biblically one can fulfill his obligation even if one isn’t obligated in that mitzvah right now (relevant to someone who lives in Yerushalayim fulfilling the obligation of someone outside Yerushalayim on the 14th of Adar). Also, according to the Rambam it is sufficient to say Kiddush close to Shabbat even though it isn’t Shabbat right now. However, since Rabbi Akiva Eiger isn’t sure about it and there are reasons to question whether it is possible to say kiddush without accepting Shabbat, one shouldn’t rely on this leniency consistently or create a minhag with it. [https://www.torahanytime.com/#/lectures?v=74381 Rav Yitzchak Yosef (Motzei Shabbat Shemot 5779 min 43)] and Tzitz Eliezer 14:25 were lenient.</ref> | ||
# Some held that if a person forgot to count the sefira one night it is permitted to recite the bracha for someone else who did count every night, but others disagree.<ref>Har Tzvi 2:75 quotes that the Bet Halevi once forgot to count sefirat haomer one night and when he was shaliach tzibur he asked someone to listen to his bracha with intent to fulfill his obligation. The Har Tzvi points out that the Knesset Hagedola and Pri Chadash Pri Chadash 489:8 argue that it is impossible for someone who didn’t count one night to fulfill the obligation of someone who counted every night since the one who forgot once is like he isn’t obligated in the mitzvah any more. They compare it to the case of someone who lives in Yerushalayim fulfilling the obligation of megillah for someone outside Yerushalayim on the 14th of Adar. Har Tzvi defends the Bet Halevi. Chashukei Chemed Niddah 73a is strict.</ref> | # Some held that if a person forgot to count the sefira one night it is permitted to recite the bracha for someone else who did count every night, but others disagree.<ref>Har Tzvi 2:75 quotes that the Bet Halevi once forgot to count sefirat haomer one night and when he was shaliach tzibur he asked someone to listen to his bracha with intent to fulfill his obligation. The Har Tzvi points out that the Knesset Hagedola and Pri Chadash Pri Chadash 489:8 argue that it is impossible for someone who didn’t count one night to fulfill the obligation of someone who counted every night since the one who forgot once is like he isn’t obligated in the mitzvah any more. They compare it to the case of someone who lives in Yerushalayim fulfilling the obligation of megillah for someone outside Yerushalayim on the 14th of Adar. Har Tzvi defends the Bet Halevi. Chashukei Chemed Niddah 73a is strict.</ref> | ||
# See [[Yom Tov Sheni]] for an Israeli fulfilling the obligation of an American in Kiddush on the second day of Yom Tov. | # See [[Yom Tov Sheni]] for an Israeli fulfilling the obligation of an American in Kiddush on the second day of Yom Tov. | ||
