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Text replace - "deoritta" to "deoraitta"
==Whether the Brachot are Me’akev ==
# Lechatchila, one must say Shema together with the Brachot. However, the Brachot aren’t Me’akev (necessary and prevent one from fulfilling the mitzvah) and so one fulfills his mitzvah even if he read Shema without Brachot. <Ref> Rosh (Brachot 2:1) writes one fulfills Shema without the Brachot and that Rabbenu Chananel (Brachot 13a; not like our version of Rabbenu Chananel) concurs. Bahag (end of first perek of Brachot), Rashba (Brachot 12a D”H UShma Minah), Sh”t HaRashba 1:47, 69, 319 in name of the Rambam, Piekei Rid (Brachot 13a), and Meiri (Brachot 11b) hold that the Brachot aren’t Me’akev. However, he quotes Rav Hai Goan (based on Brachot 12a) who holds that they are Me’akev but the order isn’t Me’akev. However, the Yerushlami which says the Brachot aren’t Me’akev is referring to an individual, but in a Tzibbur the Brachot are Me’akev. Tosfot (Brachot 13a D”H Haya Koreh) and Sefer Eshkol 1:6 pg 12 hold like Rav Hai Goan. S”A 60:3 rules that the Brachot aren’t Me’akev not like Rav Hai Goan. The Gra (Shenot Eliyahu) asks why is it different from any other mitzvah which the Brachot aren’t Me’akev. Halacha Brurah (Birur Halacha 60:3) and Sh”t Mishkenot Yacov O”C 81 explain that since most of Kriyat Shema is derabanan (only the first pasuk is deoritta deoraitta according to many Rishonim) that part of the mitzvah was instituted in a larger structure with Brachot and not saying Brachot ruins one’s fulfillment of that part of the mitzvah. Bet Yosef asks on the Tur who doesn’t differentiate between an individual and a Tzibbur. [See Perisha and Bach who argue on the Bet Yosef.] </ref>
# If one only knows the Brachot or only has a Siddur with the Brachot and not Shema, one should still say the Brachot because Shema isn’t Me’akev the Brachot. However, if one knows at least the pasuk of “Shema Yisrael” one should say it with the Brachot. <Ref> Halacha Brurah 60:7 based on the Meiri who writes that someone who only knows the Brachot of Shema or only has a Siddur with the Brachot one should say the Brachot without Shema since the Brachot aren’t Brachot HaMitzvah. Halacha Brurah argues that even Ramban who holds that Ahavat Olam is a Birchat HaMitzvah may agree here because it’s not a complete Birchat HaMitzvah in that we don’t say “Asher Kidishanu …Likroh Shema” in the bracha. </ref>
# If one said Shema without Brachot, later one can say the Brachot without Shema, but it’s preferable when one says the Brachot to repeat Shema. <Ref> S”A 60:2 rules that one can say Shema without Brachot and then later say the Brachot based on Rashba (Brachot 12a D”H UShema Minah), and Orchot Chaim (Kriyat Shema 14). S”A adds that in his opinion when one says the Brachot one should also say Shema. Divrei Chamudot (Brachot 2:3) explains that it’s in order to maintain the order of prayer. Gra 60:6 explains to precede [[Shemoneh Esrei]] with words of Torah. Sefer Meorot (Brachot 12a) discusses whether one can say Ahavat Olam after saying Shema and concludes that one can (like S”A). See further Sh”t Maharil Diskin 2:22. Yotzer Or clearly can be said after [[Shemoneh Esrei]] as in Brachot 12a that says in the Beit HaMikdash they would say [[Shemoneh Esrei]] and only when the time for Yotzer Or came would they say that bracha (quoted by Magan Avraham 59:1). </ref>

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