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==The Weekly Halachic Analysis==
<p style="text-indent: 2em"> While you could have thought that there's nothing to lose by answering [[amen]] if you didn't hear the bracha, the gemara says completely the oppositeseems to shatter such an idea. Shockingly, the Gemara [[Brachot]] 47a states that one ensure if you didn't hear [[Amen]], you should not to answer an [[Amen]] without having heard the brachaYetoma, termed by Chazal as an [[Amen]] Yetomaorphaned and separated from the bracha. Moreover, the gemara Ben Azzai says not only is it forbidden, but if you do it, there is a curse that such a person should pass away, leaving his children as orphans, Chas VeShalom! What could have possibly have prompted Chazal to consider an answering [[Amen]] Yetoma as such a grievous crimesin? </p><p style="text-indent: 2em">In order to address our question, perhaps we can gain some insight from seeing how the Rishonim defined the parameters of [[Amen]] Yetoma. Rashi and Tosfot<ref>Rashi ([[Brachot]] 47a s.v. Yetoma) and Tosfot ([[Brachot]] 47a s.v. [[Amen]])</ref> ask that the Gemara [[Sukkah]] (51b) seems to be explicitly against contradict the Gemara [[Brachot]]. The Gemara [[Sukkah]] tells relates how there was such a great multitude of people in the shul of Alexandria that many some people couldn't even hear the Shaliach Tzibbur. To facilitate people [[answering Amen]], the gemara says, the Shaliach Tzibbur would wave a flag as he finished the bracha so everyone could see that they should answer [[Amen]]. Seemingly, this gemara takes it for granted that it is permitted to answer [[Amen]] even if one didn't hear the bracha. Rashi and Tosfot both answer that [[answering Amen]] 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]]. <ref>Regarding the halacha, whether the opinion of Rashi is accepted, see S"A 124:8</ref> That's why the people of the shul in Alexandria were able to answer [[Amen]] even though they didn't hear the bracha.</p><p style="text-indent: 2em">Based on the understanding explanation of Rashi, one could suggest that the reason that saying [[Amen]] without knowing which bracha was made is so severe is because [[Amen]] is meant to be a statement of affirmation in affirming the truth of the bracha spoke about blessing, expressing one's faith in Hashem's abilities and praise.<ref>This explanation of Amen Yetoma is developed by Rabbi Zalman Melamed [http://www.yeshiva.org.il/midrash/shiur.asp?id=16852 on yeshiva.org.il]. Rav Soloveitchik in Reshimot [[Shiurim]] ([[Brachot]] 47a, p. 501 s.v. VeNirah) explains that Rashi and Tosfot hold that [[Amen]] is a function of expressing one's Emunah in the content of the bracha, in which case 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 isn'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 understanding. That's why, says the Maharal<ref>Netivot Olam (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 [[Amen]] is a statement of Emunah which is useless without understanding. </p>
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==Summary of the Daily Halacha's==

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