Shomea KeOneh: Difference between revisions

# 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>

===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>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>

# See [[Yom Tov Sheni]] for an Israeli fulfilling the obligation of an American congregation on the second day of Yom Tov.

# If someone isn't fasting they can't be the Shaliach Tzibur for a congregation of those who are fasting.<Ref>The Tur 566:4 quotes Rav Natan Goan who held that if someone isn't fasting he can't act as the Shaliach Tzibur but the Tur disagrees since he isn't lying when he says in Anenu it is a fast day even though he's not fasting. The Shulchan Aruch 566:4 codifies Rabbi Natan Goan. Mishna Brurah 566:18 agrees.</ref>

==Tefillah==