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<p style="text-indent: 2em"> While you could have thought =The Weekly Halachic Analysis== ==Summary of the Daily Halacha's==# The Gemara notes that there's nothing to lose by answering [[amen]] if you didn't hear the brachais an apparent contradiction between two pesukim in Tehillim. On one hand, the gemara pasuk says completely that Hashem owns the opposite. Shockinglyworld, yet, the Gemara [[Brachot]] 47a states that one ensure not other pasuk describes how the land was given to answer [[Amen]] without having heard the bracha, termed by manking. Chazal as an [[Amen]] Yetoma. Moreoverexplain that indeed, the gemara says not only is it forbiddeneverything belongs to Hashem, but if you do it, there is once a curse that such person recites a person should pass away, leaving his children as orphans! What could possibly have prompted Chazal to consider an [[Amen]] Yetoma as such bracha over a grievous crime? </p><p style="text-indent: 2em">In order to address our questioncertain worldly pleasure, perhaps we can gain some insight from seeing how the Rishonim defined the parameters of [[Amen]] Yetomahe acquires it. Rashi and Tosfot<ref>Rashi ([[Brachot]] 47a s.v. Yetoma) and Tosfot (Gemara [[Brachot]] 47a s.v. [[Amen]])35a</ref> ask that the Gemara [[Sukkah]] (51b) seems to be explicitly against the Gemara [[Brachot]]. The Gemara [[Sukkah]] tells how there was such a great multitude of people in the shul of Alexandria that many people couldn't even hear the Shaliach Tzibbur. To facilitate people [[answering Amen]]Chazal, the gemara saystherefore, the Shaliach Tzibbur would wave instituted a flag as he finished the bracha so everyone could see that they should answer series of [[Amenbrachot]]. Seeminglyto be recited every morning, this gemara takes it for granted that it is permitted each blessing corresponding to answer [[Amen]] even if one didn't hear another of the brachavarious worldly benefits and pleasures. Rashi and Tosfot both answer # Many poskim rule that while reciting [[answering AmenBirchot HaShachar]] is only an issue if you don't know which bracha was made or if you don't know if someone made a bracha at all. If you know that someone made a certain bracha, however, even if you didn't hear it, you can say [[Amen]]. That's why the people of the shul in Alexandria were able to answer morning [[AmenBerachos]] even though they didn't hear the bracha.</p><p style="text-indent: 2em">Based on the understanding , and while reciting blessing of Rashipraise or thanks, one could suggest that the reason saying [[Amen]] without knowing which bracha was made is so severe is because [[Amen]] is meant does not need to be a statement of affirmation in the truth the bracha spoke about Hashem.<ref>Rav Soloveitchik in Reshimot [[Shiurim]] ([[Brachot]] 47a, pstand. 501 sOthers recommend standing.v. VeNirah) explains Some say that Rashi and Tosfot hold that [[Amen]] is a function of expressing Emunah in which case this only knowledge of the bracha is necessary. The Rabbenu Yonah, however, understood that [[Amen]] is a way of accepting the bracha upon oneself, in which case, having knowledge of the bracha without hearing its words isnapplies if it will not detract from one't sufficient.</ref> If you don't know which bracha was made and you still say that you affirm its validity, your words become meaningless. Moreover, your intended praise of Hashem turns out to be hollow and without understandings concentration. That's why, says the Maharal<ref>Netivot Olam Pri Megadim (Netiv HaAvoda ch. 11; Sifrei Maharal Edition v. 1, p. 112)</ref>, unlike a bracha which is valid if said without understanding as it is intrinsically meaningful, however, an Peticha LeHilchot [[AmenBrachot]] is a statement of Emunah which is useless without understanding. </p>__NOGLOSSARY__# Chazal viewed the recitation of [[Amen]] very highly 18 and compared its recitation to a signature that attests to the validity of a document. In factM"Z 432:3, Chazal tell us that responding [[Amen]] is of greater significance than reciting the Beracha. The failure to recite [[Amen]] is considered a gross transgression, while responding [[Amen]] with great concentration opens the gates of Gan EdenHalichot Shlomo ch. <ref>Gemara [[Brachot]] 53b20, Chaye Adam (Klal 6Teshuvot VeHanhagot 2:1), Gemara [[Shabbat]] 119b, Rashi [[Shabbat]] 119b s.v. BeChol37</ref># The letters of [[Amen]] are the root letters In Talmudic times each of the word Emunah, belief or trust. By responding [[AmenBirchot HaShachar]] one declares: "I believe in the blessing that I have just heard and I affirm its truth." Additionally, were recited when responding [[Amen]] one should have in mind the beginning of the Bracha, "Baruch Atta Hashem", that Hahshem's name is Blessed. Thus, particular benefit for example, when responding [[Amen]] after "Magen Avraham", one should have in mind, "The Name of Hashem should be blessed, and which it is true that He shielded our forefather Avraham, and I believe it". <ref>Shulchan Aruch 124:6, Mishna Brurah 124was composed occurred:24</ref># One should answer [[Amen]] to any would open his eyes and recite the blessing Poke'ach Ivrim; when one hears whether would sit up he wishes to fulfill an obligationwould say, or even if one overhears a Beracha. One should respond [[AmenMatir]] after each line in Bircas Hamazon that begins HarachamanAsurim; etc. MoreoverNowadays, the obligation to respond [[Amen]] even applies to a Bracha that does not contain Hashem's Name, such as answering to because of a Mi Sheberach. <ref>Shulchan Aruch 124:6, 189:5, 215:9 </ref># The proper intention concern of unclean hands when reciting the word [[Amen]] changes with the Beracha. When [[answering Amen]] to [[Birchot HaMitzvah]] or [[Birchot HaNehenin]] ([[Berachosblessings]] on enjoying things), one's intention should be to affirm as well as the truth prevalence of those without sufficient knowledge of the Beracha and his belief in it. When answering to Birchot HaShevachHalacha, one should have in mind that he is affirming we recite all the truth of that praise. When responding [[AmenBrachot]] to Tefillot at one's [[Amen]] should be an entreaty to Hashem to fulfill that [[prayer]]. At timestime, [[Brachot]] can have multiple purposes and as such one should have multiple Kavanotafter preparing oneself for Teffilah. <ref>Shulchan Aruch 12446:61-2, Mishna Brurah 124Aruch HaShulchan 46:259</ref># When reciting In three of the [[KiddushBirchot HaShachar]] on Friday night, we say the words "ויהי ערב ויהי בקר" quietly before saying "יום הששי". In truththank Hashem for not making us a non-Jew, ויהי ערב who isn't obligated in any mitzvot or a slave who is actually limited in the second part of the Passuk which precedes יום הששיmitzvot he is obligated in. We don’t say those words out loud because the first letters of יום הששי ויכלו השמים form the name of Men also recite a bracha thanking Hashemfor not being created a woman who is not as obligated as men in certain mitzvot. While we generally avoid reciting Pesukim in ways which differ from At this time, women also affirm their presentation unique status in the Torah<ref>Tanit 27b, [[Megillah]] 22aJudaism and recite SheAsani Kirsono. "כל פסוקא דלא פסקיה משה אנן לא פסקינן"</ref>, nonetheless we only say the second part, Tur and don't say the first part of the Passuk quietly because Chazal understand the words "טוב מאד" as a reference to death. <ref>Rama 271:10, Levush 271:10, Shulchan Aruch HaShulchan 27146:25, Chatom Sofer OC 104</ref> 
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