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Shomea KeOneh: Difference between revisions
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# Even though there is always a mitzvah to answer the bracha of a fellow Jew, there is an added reason why a person should answer [[Amen]] when one is listening to a bracha, which is in order to fulfill one's obligation. <ref> Mishna Brurah 213:17, Mishna Brurah 8:15, See Vezot HaBracha pg 362 regarding whether [[answering Amen]] makes it like the person listening said the entire Bracha. </ref> | # Even though there is always a mitzvah to answer the bracha of a fellow Jew, there is an added reason why a person should answer [[Amen]] when one is listening to a bracha, which is in order to fulfill one's obligation. <ref> Mishna Brurah 213:17, Mishna Brurah 8:15, See Vezot HaBracha pg 362 regarding whether [[answering Amen]] makes it like the person listening said the entire Bracha. </ref> | ||
# In order to fulfill one’s obligation the listener must hear the whole bracha starting from the word Baruch. <Ref> Mishna Brurah 213:19, Shaar HaTziyun there mentions that if one did not hear some words, as long as they are not the crucial ones, one is still considered to have fulfilled the obligation by listening. (Shulchan Aruch 214:1 and Mishna Brurah 314:4 specify Baruch, either Hashem or Elokenu, Melech, and HaOlam and the conclusion as the crucial words). </ref> If one did miss part of the bracha some say that one can fill in that part by saying those specific words. <Ref>Vezot HaBracha (pg 362) quoting Halichot Shlomo (Klali [[Brachot]] 11). </ref> | # In order to fulfill one’s obligation the listener must hear the whole bracha starting from the word Baruch. <Ref> Mishna Brurah 213:19, Shaar HaTziyun there mentions that if one did not hear some words, as long as they are not the crucial ones, one is still considered to have fulfilled the obligation by listening. (Shulchan Aruch 214:1 and Mishna Brurah 314:4 specify Baruch, either Hashem or Elokenu, Melech, and HaOlam and the conclusion as the crucial words). </ref> If one did miss part of the bracha some say that one can fill in that part by saying those specific words. <Ref>Vezot HaBracha (pg 362) quoting Halichot Shlomo (Klali [[Brachot]] 11). </ref> | ||
## Some say that if one answered Amen to the bracha even if one missed hearing part of it one fulfilled his obligation, therefore, after the fact one shouldn't recite the bracha again.<ref>Halacha Brurah 213:14 based on Rabbenu Yonah Brachot 35a and others</ref> | |||
# If one was talking while listening to a bracha one has not fulfilled one’s obligation. <ref> Mishna Brurah 167:45. Vezot HaBracha pg 361 writes that it is possible that the Chazon Ish 141:7 who’s explanation of Shomea KeOneh is that the listener joins the bracha by actively listening would disagree. </ref> | # If one was talking while listening to a bracha one has not fulfilled one’s obligation. <ref> Mishna Brurah 167:45. Vezot HaBracha pg 361 writes that it is possible that the Chazon Ish 141:7 who’s explanation of Shomea KeOneh is that the listener joins the bracha by actively listening would disagree. </ref> | ||
# According to the Moroccan custom, even one who is fulfilling a mitzvah via Shomea KeOneh should answer Baruch Hu Uvaruch Shemo to the bracha being said. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Volume 1, Page 111 </ref> | # According to the Moroccan custom, even one who is fulfilling a mitzvah via Shomea KeOneh should answer Baruch Hu Uvaruch Shemo to the bracha being said. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Volume 1, Page 111 </ref> | ||
# 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. <Ref> Mishna Brurah 213:5, 18 </ref> | # 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> | # 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=== | ===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 | # 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>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> | ||
==Brachot on Food== | ==Brachot on Food== | ||
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# According to Sephardim one may not fulfill the obligation of someone else in asher yatzer unless one is personally obligated.<ref>Yalkut Yosef 6:11. See also Yabia Omer OC 9:3:2.</ref> | # According to Sephardim one may not fulfill the obligation of someone else in asher yatzer unless one is personally obligated.<ref>Yalkut Yosef 6:11. See also Yabia Omer OC 9:3:2.</ref> | ||
# If one already fulfilled Kiddush or didn't yet fulfill it but isn't going to fulfill it with this Kiddush he can still recite it for another person even if one doesn't eat it there his meal. However, he needs to give the cup to someone else to drink a Reviyit or a majority of it. Yet, if the person who is listening knows how to make Kiddush he should make it himself.<ref>Shulchan Aruch 273:4 writes that only if the person doesn't know how to recite kiddush can someone else make kiddush for them even though he isn't going to fulfill his obligation. The Mishna Brurah 273:20 disagrees and holds that it is only preferable to let the person hearing Kiddush and knows how to recite it to do it himself but after the fact certainly it is effective. Rav Ovadia Yosef in [http://www.hebrewbooks.org/pdfpager.aspx?req=25473&st=&pgnum=15 Kol Sinai Tevet 5724)] agrees after the fact.</ref> | # If one already fulfilled Kiddush or didn't yet fulfill it but isn't going to fulfill it with this Kiddush he can still recite it for another person even if one doesn't eat it there his meal. However, he needs to give the cup to someone else to drink a Reviyit or a majority of it. Yet, if the person who is listening knows how to make Kiddush he should make it himself.<ref>Shulchan Aruch 273:4 writes that only if the person doesn't know how to recite kiddush can someone else make kiddush for them even though he isn't going to fulfill his obligation. The Mishna Brurah 273:20 disagrees and holds that it is only preferable to let the person hearing Kiddush and knows how to recite it to do it himself but after the fact certainly it is effective. Rav Ovadia Yosef in [http://www.hebrewbooks.org/pdfpager.aspx?req=25473&st=&pgnum=15 Kol Sinai Tevet 5724)] agrees after the fact.</ref> | ||
# If one didn't yet fulfill his mitzvah but is going to later on he can be motzei others in their mitzvah.<ref>Rif Pesachim 27a, Tur and Shulchan Aruch O.C. 484:1. The Rif says that you can make kiddush and the whole seder for many families either by first having the seder at home and then in everyone else's home or the opposite. The Tur 484:1 and Shulchan Aruch codify this as the halacha. Mishna Brurah 484:9 explains that even if you don't have kavana to be yotzei at the first person's home you can still be motzei the others but then one can't eat there since one didn't yet fulfill kiddush.</ref> | |||
===If One Isn't Currently Obligated=== | ===If One Isn't Currently Obligated=== | ||
# Someone who isn't obligated in Megillah that day can't fulfill the obligation of someone who is obligated that day.<ref>Yerushalmi 2:3 writes that someone from outside Yerushalayim can’t fulfill the obligation of someone who lives in Yerushalayim on the 15th. The gemara has a question about the opposite case. Tosfot Yevamot 14a s.v. ki holds that someone obligated one day can’t fulfill the obligation of someone obligated another day. Rosh Yevamot 1:9 and Ran 2b s.v. vyesh agree. However, Rashi Megillah 2a s.v. elah that someone from a city can read the megillah before the 14th for the small villages.</ref> | # Someone who isn't obligated in Megillah that day can't fulfill the obligation of someone who is obligated that day.<ref>Yerushalmi 2:3 writes that someone from outside Yerushalayim can’t fulfill the obligation of someone who lives in Yerushalayim on the 15th. The gemara has a question about the opposite case. Tosfot Yevamot 14a s.v. ki holds that someone obligated one day can’t fulfill the obligation of someone obligated another day. Rosh Yevamot 1:9 and Ran 2b s.v. vyesh agree. However, Rashi Megillah 2a s.v. elah that someone from a city can read the megillah before the 14th for the small villages.</ref> | ||
# In an extenuating circumstance it is permitted to recite kiddush for someone who accepted Shabbat even though the one didn’t accept Shabbat and plans to do melacha afterwards. One may not use this leniency on a regular basis.<ref>Rav Shlomo Zalman Auerbach in Minchat Shlomo 1:3 writes that it is permitted on a temporary basis for someone to recite kiddush for someone else who accepted Shabbat and for the one making kiddush not to accept Shabbat. He explains that Biblically one can fulfill his obligation even if one isn’t obligated in that mitzvah right now (relevant to someone who lives in Yerushalayim fulfilling the obligation of someone outside Yerushalayim on the 14th of Adar). Also, according to the Rambam it is sufficient to say Kiddush close to Shabbat even though it isn’t Shabbat right now. However, since Rabbi Akiva Eiger isn’t sure about it and there are reasons to question whether it is possible to say kiddush without accepting Shabbat, one shouldn’t rely on this leniency consistently or create a minhag with it.</ref> | # In an extenuating circumstance it is permitted to recite kiddush for someone who accepted Shabbat even though the one didn’t accept Shabbat and plans to do melacha afterwards. One may not use this leniency on a regular basis.<ref>Rav Shlomo Zalman Auerbach in Minchat Shlomo 1:3 writes that it is permitted on a temporary basis for someone to recite kiddush for someone else who accepted Shabbat and for the one making kiddush not to accept Shabbat. He explains that Biblically one can fulfill his obligation even if one isn’t obligated in that mitzvah right now (relevant to someone who lives in Yerushalayim fulfilling the obligation of someone outside Yerushalayim on the 14th of Adar). Also, according to the Rambam it is sufficient to say Kiddush close to Shabbat even though it isn’t Shabbat right now. However, since Rabbi Akiva Eiger isn’t sure about it and there are reasons to question whether it is possible to say kiddush without accepting Shabbat, one shouldn’t rely on this leniency consistently or create a minhag with it. [https://www.torahanytime.com/#/lectures?v=74381 Rav Yitzchak Yosef (Motzei Shabbat Shemot 5779 min 43)] and Tzitz Eliezer 14:25 were lenient.</ref> | ||
# Some held that if a person forgot to count the sefira one night it is permitted to recite the bracha for someone else who did count every night, but others disagree.<ref>Har Tzvi 2:75 quotes that the Bet Halevi once forgot to count sefirat haomer one night and when he was shaliach tzibur he asked someone to listen to his bracha with intent to fulfill his obligation. The Har Tzvi points out that the Knesset Hagedola and Pri Chadash Pri Chadash 489:8 argue that it is impossible for someone who didn’t count one night to fulfill the obligation of someone who counted every night since the one who forgot once is like he isn’t obligated in the mitzvah any more. They compare it to the case of someone who lives in Yerushalayim fulfilling the obligation of megillah for someone outside Yerushalayim on the 14th of Adar. Har Tzvi defends the Bet Halevi. Chashukei Chemed Niddah 73a is strict.</ref> | # Some held that if a person forgot to count the sefira one night it is permitted to recite the bracha for someone else who did count every night, but others disagree.<ref>Har Tzvi 2:75 quotes that the Bet Halevi once forgot to count sefirat haomer one night and when he was shaliach tzibur he asked someone to listen to his bracha with intent to fulfill his obligation. The Har Tzvi points out that the Knesset Hagedola and Pri Chadash Pri Chadash 489:8 argue that it is impossible for someone who didn’t count one night to fulfill the obligation of someone who counted every night since the one who forgot once is like he isn’t obligated in the mitzvah any more. They compare it to the case of someone who lives in Yerushalayim fulfilling the obligation of megillah for someone outside Yerushalayim on the 14th of Adar. Har Tzvi defends the Bet Halevi. Chashukei Chemed Niddah 73a is strict.</ref> | ||
# See [[Yom Tov Sheni]] for an Israeli fulfilling the obligation of an American in Kiddush on the second day of Yom Tov. | # See [[Yom Tov Sheni]] for an Israeli fulfilling the obligation of an American in Kiddush on the second day of Yom Tov. | ||
