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Text replacement - "Pesukei Dezimrah" to "Pesukei DeZimrah"
==Obligation to say Brachot [[Kriyat Shema]]==
# Along with the [[Kriyat Shema]] one says seven [[Brachot]] of praise <ref> In total there are seven [[Brachot]] of thanks and praise, which the Yerushalmi ([[Brachot]] 1:5) says is based on the pasuk “Shevah BaYom Hilalticha Al Mishpatei Tzidkatach” (Tehilim 119:164) “Seven times a day I praise you with the laws of your righteousness” meaning one says seven [[Brachot]] of praise along with words of Torah, i.e. Shema. This connection is brought down by Rashi ([[Brachot]] 11a), Rishonim on [[Brachot]] 11a, and Tur 58. </ref> are said as follows: by [[Shacharit]], two [[Brachot]] prior to Shema and one after Shema, and by [[Arvit]], two [[Brachot]] before Shema and two after Shema. <Ref>Mishna in [[Brachot]] 11a says that one makes two before Shema and one afterwards by [[Shacharit]] and two before and two afterwards by [[Arvit]]. This is also the opinion of Rambam ([[Kriyat Shema]] 1:5), and Tur 58. </ref>
# These [[Brachot]] are Derbanan. <ref> Kol Bo (Siman 5e and 122) say that [[Brachot]] Pesukei Dezimrah DeZimrah are Derabanan but [[Brachot]] [[Kriyat Shema]] are Deoritta. Rabbenu Yosef ben Pelet and Rabbenu Yishaya agree. However, it seems (lacking explicit sources) that we hold Le’halacha that the [[Brachot]] are Derabbanan as many times the Achronim use the idea of [[Safek Brachot LeHakel]] by these [[Brachot]] as well. </ref>
==Brachot Yotzer Or==
# If one hears [[Kedusha]], one can only answer “Kadosh Kadosh…” and “Baruch Kavod…”, but not “Yimloch Hashem…” <ref> By Birchot Shema, Rosh [[brachot]] 2:5 quotes Maharam MeRutenberg who says even though the gemara ([[Brachot]] 13b) allows an interruption of greeting one who is due respect still one can’t interrupt one praise of Hashem with another. The Rosh argues that one can answer [[kaddish]] or [[kedusha]] and brings a proof from [[Brachot]] 21a that only in [[Shmoneh Esrei]] one can’t answer dvarim shebekedusha. This is also the opinion of Tur and S”A 66:3 that one in [[kiryat Shema]] one can interrupt for [[Kaddish]], [[kedusha]] and baruchu.. Since regularly Shulchan Aruch 125:1 holds one doesn’t say the entire passage of [[Kedusha]] and the Arizal (Shaar Kavanot 3 of Chazarat Amida pg 39a) holds one does say the entire passage, in a place where one can’t interrupt then one shouldn’t say the entire passage, so holds Kaf Hachaim of Rabbi Chaim Sofer 66:18. Concerning Yimloch, the Divrei Chamudot Brachot 2:23 says Yimloch isn’t one of the relevant pasukim said by Yishya and Yichezkel from the angels. Magen Avraham 66:6 supports this with a Tosefta and we hold not like the Hagat Yesh Nochlin (azharat tefilah 12 D”H vechen le’inyan). So holds Eliyah Raba 66:5, Yad Aharon 66 Hagahot Hatur, Shulchan Aruch HaRav 66:5,Shalmei Tzibbur 96, Chaye Adam 20:4, Sh”t Chatom Sofer Kovetz teshuvot 4, Kitzur Shulchan Aruch 16:3, Mishna Brurah 66:17, Sh”t Yabia Omer O”C 2:4, Sh”t Yechave Daat 6:3, Halichot Olam 1 Shemot 5 D”H VeDah. However the Gra 66:10 argues based on many rishonim (such as Ravya [[Brachot]] 66, Orchot Chaim Tefilah 78) that Yimloch is part of [[Kedusha]]. Therefore one should refrain from saying Yimloch during [[Brachot]] Kiyat Shema. </ref>
# One can’t answer Baruch Hu Ubaruch Shemo <ref> Magen Avraham 124:9 says any time one isn’t allow to talk one can’t answer Baruch Hu UBaruch Shemo, therefore seemingly in [[Pesukei DeZimrah]] and [[Brachot]] [[Kriyat Shema]] one can’t answer it (according to Rif and Rosh ([[Brachot]], Ein Omdin) who say not to interrupt with speech from Brauch Shamar until after [[Shmoneh Esrei]]). Bear Heteiv 66:9, Chida in Tov Ayin 18:35, Shulchan Aruch HaRav 124:8, Sh”t Zechur LeYitzchak Harari 7, implied by Mishna Brurah 51:8, and Halacha Brurah 51:16 forbid answering Baruch Hu UBaruch Shemo. However, Kaf HaChaim Palagi 18:13, however holds that one can answer it even in [[Brachot]] [[Kriyat Shema]].</ref>
# One can’t answer the [[Kedusha]] of Brachat Yotzer or Uva Letzion. <Ref> Sh”t Yabia Omer 5:7(2) says not to answer because of the Rishonim who hold that it’s not a Dvar Shebekedusha (Ravya 1:2,66, Talmedei Rabbenu Yonah 13a in name of some Geonim, Hagahot Maymonit Tefilah 7:90 in name of Rashi, Sh”t Maharam 143, Mordechai [[Brachot]] 69, Rosh ([[Brachot]] 3:18, Megilah 3:7), Tur 59, Orchot Chaim (Din [[Kedusha]] Meyushav 1), Ritva Megilah 23b). Sh”t Otzrot Yosef 4:4 rules that even in Pesukei Dezimrah DeZimrah one shouldn’t answer it for the same reason. </ref>
# One can’t interrupt for the Vayavor and the 13 midot. <Ref> Sh”t Otzrot Yosef 4:4 </ref>
# One should answer only the first three words of Modim Derabanan, “Modim Anachnu Lach” and the rest one should just recite it in thought. <Ref> S”A 66:3 says that one can interrupt [[Kriyat Shema]] with Dvarim Shebekedusha like the Tosfot (Brachot 13b D”H Shoel; Megilah 18b s.v. Nekot), Ravyah 1:47, Mordechai ([[Brachot]] 40), Talmedei Rabbenu Yonah 7b, Shibolei HaLeket ([[Brachot]], end of 15), Bach 66 in name of Smak 104, and Rosh 2:5. [However, Rosh ([[Brachot]] 2:5) and Rabbenu Yerucham (2:3 pg 24a) quote Maharam MeRotenburg who forbids Dvarim Shebekedusha.] Talmedei Rabbenu Yonah 7b say that one shouldn’t say Modim Derabban but rather only bow with the congregation. Bet Yosef 66:3 quotes Trumat HaDeshen 2 who says that one can answer Modim Derabbanan. Bet Yosef concludes that saying the word “Modim” wouldn’t be forbidden even according to Talmedei Rabbenu Yonah. The Achronim explain that the S”A 66:3 who says one should only say the word “Modim” and not the entire paragraph meant one should answer the first three words. So comments Levush 66, Lechem Chamudot, Taz 66:3, Olat Tamid 66:8, Magen Avraham 66:6, Kitzur Shulchan Aruch 16:3, Chaye Adam 20:4, Ben Ish Chai (Shemot 6), Kaf Hachaim 66:22, Mishna Brurah 66:20, and Halacha Brurah 66:16. </ref>

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