In Judaism, one applies , bracha , brojho >, brokhe (Hebrew: ???????? ?; pl.? brochure, "blessing," "blessing," "drawing [spiritual energy]" is a formula of blessing or gratitude, which is read publicly or personally, usually before the execution of the order, or enjoy food or fragrance, and praise on various occasions.
The function of a person is to acknowledge God as the source of all blessings. Berakhot also has an educational function to transform various acts and everyday events into a religious experience designed to raise awareness of God at all times. For this purpose, the Talmud sage, Rabbi Meir, states that it is the duty of every Jew to read one hundred perverse daily (Men 43b).
The Mishnah tractate Berakhot, and the gem in both the Talmud contains a detailed rabbinic discussion of intercept , where the law and practice of blessing of blessing was established.
Predicting usually starts with the words "Blessed are You, Lord, our Lord..."
People who hear others say apply the answer with amin; but the person involved in the prayer may be at certain points prohibited from other remarks, including responding to amyn. With some exceptions, one does not respond to their own signature, even though other prayers - such as kaddish - include "amin" in their text.
Video Berakhah
Kategori berkat
There are three main categories of apply :
- on a fun experience (Hebrew: ?????????? ? < i> birkhot ha'nehenin ) as before eating food or smelling fragrances
- while committing (Hebrew: ?????????? ? birkhot hamitzvot ) such as the lighting of the Sabbath Candles
- in praise, gratitude or confession of God's justice (Hebrew: ??????????? ? birkhot ha'shevach v'ha'hodaya ) as when looking at the amazing natural phenomena, or when hearing a very good or very bad news.
The blessing of food is meant to sanctify the physical act of taking food, which is recited before committing to function to prevent the performance of the activity in a mindless way, memorizing, and blessing of praise serves to remind people of God's presence in all situations.
Before fun
Judaism teaches that food ultimately belongs to the great Provider, God, and that to take it lawfully one must express gratitude to God by pronouncing the precise blessing beforehand. There are 6 types of blessings that are said before eating different foods: Ha-Motzi/Hamoytsi Mezonot/Mezoynes Ha-gefen/Hagofen Ha -`etz/ho-eytz Ha-'adama/Ho-adomo and She-ha-kol.
In addition, there are 5 blessings that are said after eating different foods: Birkat Hamazon, Al Hamihya, Al Hagefen, Al Ha'etz and Borei Nefashot. These blessings, however, are only required if certain quantities have been determined (Ke'zayit for solid food, and Revi'it for liquids) consumed within a predetermined period of time (differs from solids and liquids).
When performing mitzvah
Blessings read before obedience from a mitzvah (command) begins with the formula "Blessed are you, our Lord our God, the King of the Universe, who has sanctified us through His commandments and commanded us to..." specifies the specific mitzvah to do.
Thanks to fulfilling the order was sometimes followed by other blessings (for example, when lighting candles Chanukkah, additional doing "... who performed miracles for our ancestors for a long time this season" read). When mitzvah was performed for the first time in the year, thanks to She'hecheyanu ("... that has kept us alive and preserved us and allowed us to achieve this season") was also added.
Contrary to the usual pattern of making blessings before the command, the blessing to alleviate the body's need and the blessing to eradicate the hands is ritual, both read out afterwards. In the first case, it is forbidden to say any blessing while a person feels his need, and therefore his blessing is postponed. In the latter case, a person may also not pronounce a previous blessing because a clean hand is a prerequisite for blessing. Even if one is convinced that one's hands are clean (for example, on rinsing rinsed pruning before breaking bread), a person still pronounces his blessing afterwards to avoid confusion.
Also contrary to the usual patterns, thanks to say after a certain public reading of Tanakh and also before that. Examples include the general reading of the Torah, the reading of the prophets called Haftarah, and the reading of the Psalms of Praise, and the Hallel of Psalms.
In some extraordinary cases, a blessing is not read out at all for the execution of certain commands. Some commentators have argued that the reason is that no blessing is said before fulfilling orders that do not involve any action (eg, leaving the field angle for the poor), or only possible adherence in an undesirable state (for example, divorce, or the return of stolen goods). In the case of other commands (eg, giving alms), commentators say it because there is no fixed amount or limit to obey orders; however, there is no general agreement on the underlying principles.
Praise on various occasions
The main purpose of this category of blessing, often called "thanks to praise," is to help remind people of the Creator at all times.
These blessings are said on various occasions, including after hearing good news and bad news; on seeing amazing phenomena of nature such as thunder and lightning, high mountain or sea, or rainbow; after visiting a place where miracles had been performed in the past, especially in the Land of Israel, and Birkat ha-Gomel , having been rescued from danger.
Thanks to Ha-tov ve-ha-metiv ("Blessed is He who is good and do good") is read by someone when they hear the good news that will also benefit others, such as the news that someone has received the inheritance or when the rain starts to fall after the drought. It is also said to drink additional grapes that are different from the previous drunk in the meal.
Maps Berakhah
Structure of blessing
Most of the blessings start with the words Barukh Attah Adonai (â € Å"Be happy, Godâ €). When blessing takes place at the beginning of the prayer, the words Eloheinu Melekh ha-Olam ("Our Lord, King of the Universe") were added.
There are three types of formulas for blessing:
- short thanks ( katzar , "short formulas") which, after the opening word, is followed by some special praise words for the event, for example, > ha-motzi lehem min ha-aretz ("which produces bread from the ground").
- A long blessing ( mathew arokh , "long formulas"), where the opening is followed by more complex text, for example, in the first part Birkat Hamazon Grace after Eating), after which the cover-up formula was read out at the end of prayer, for example, Barukh Atah Adonai ha-zan et ha-kol ("Blessed are You, Lord, Who feeds all").
- forms thanks to the part of the series ( apply for the chavertah , "thanks to the other side") and the opening formula is omitted, except in the first blessing of each series, only the conclusions expressed in the style of longevity. The second part of Birkat Hamazon, for example, begins with the words Nodeh Lekha ("We are grateful"), and ends with the blessing of Barukh Attah Adonai al ha-aretz ve-al ha-mazon ("Blessed are you God, for land and food").
Safek apply
In certain cases it is doubtful whether a blessing should be said. For example, when a person does not remember whether he or she has spoken a worthy blessing or not. One can not argue to pronounce the blessing of "just to be sure", for it is forbidden to say "berakhah levatalah" (unnecessary blessing) so as not to violate the ban on the grave taking the name of God in vain. The verdict in such cases is to say a blessing in the case of D'Oraita, and not to say in the case of D'Rabbanan.
Re-read amen
The most common context in which an amin is required by halakhah is after a person hears the blessing that is read. In fact, it is prohibited to refrain from responding to amen when indicated. The source of this requirement is the verse in Deuteronomy 32: 3:
- "?? ????????????????????"
- "When I proclaim the name of Hashem , give glory to our Lord."
This mandate refers to the mention of Tetragramaton, which is only pronounced at certain times within the boundaries of the Temple in Jerusalem. Anyone who listens to this special name of God is required to respond with Barukh shem kvod malkhuto l'olam va'ed (???? ?? ???? ?????? ?? ? ?? ???, "Praise the name of his glorious Kingdom for ever"). With the destruction of the Temple in the year 70 AD, however, pronounced Tetragramaton was forbidden, and replaced with pronunciation of Adonai . Although this term contains a significant holiness (and is actually one of the seven names of God) and may not be spoken without purpose, it can be said when deserving of prayer and blessing. The above mentioned responses to Tetragrammaton, however, are not allowed when someone hears Adonai pronounced.
The Wise of the Talmud therefore mandated that one should answer the amen at the completion of a blessing outside the Temple, in proportion to the barukh shem used in the Holy Temple. However, while the " barukh shem is an expression of praise and honor, amin is an affirmation of belief." The Talmud teaches that the word Amen is an acronym for ? ? ? ?? ? ??? (Iii) El melekh ne'eman , "God, a trustworthy King.") The word amin itself is etymologically related to the Hebrew word emunah ?????, "faith") affirms that one affirms the basic beliefs of Judaism.
Although amin, in Judaism, is most often expressed in response to the blessings that unite God's name, amin is generally an affirmation of any declaration. Thus, it is customary in some communities to respond to amin after each harachaman in Grace after meals and after
Because answering "amin" shows approval for the content of the blessing, it is appropriate to answer "amin" to the blessing of others even if one can not pronounce his blessing kosherly. For example, when the priest pronounces the blessing, "... Who hath consecrated us with the holiness of Aaron, and commanded us to bless his people Israel with love," the congregation responded to "amen", though they were not descendants of Aaron the High Priest. Likewise, a non-Jew may respond to "amen" for the blessing of a Jew, even when the blessing contains the text, "... who hath sanctified us by his commandment, and commanded us to...," because by answering " us, "The Gentiles agree that the Jews are sanctified by the command to be done. Likewise with blessing on food and smells; someone is not required to participate in answering "amin."
Appropriate articulation when responding to am
When responding to amin , it must be pronounced in the right way, consistent with its significance in Jewish law. There are a number of ways to respond to amics that are not recommended as disrespectful or cautious. The articulation of alef (?, The first letter of amen in Hebrew) and proper vocalization should be clear. If vocal kametz is rushing and wrongly pronounced as shva vocalization, amen is called amatu chatufa > chatufa is a synonym for shva . Another type of amatu chatufa is one read before the completion of the blessing being read to follow; it comes from the Hebrew word chatuf (????, "taken"). Impatient impetus to respond to amin before blessing has even been banned. If the stress is not sufficiently placed on nun (?, The last letter amin in Hebrew) and mem referred to as amu ketufa (???????, "a cut of amin "). Someone should also not read am too quickly; one has to allocate enough time to am required to say 'El' nek . Saying a amenatura (????, "short amin ") is read too quickly indicating a lack of patience.
Situation where someone can not read am
Though it is not forbidden to say the word amin in vain, the Talmud sages indicate certain circumstances that are inappropriate for answering amin . An amen yetoma ("orphan ") is one example of an incorrect pronunciation amin . There is a dispute among the halachic authorities about what an orphaned means.
- Like amen is read as an affirmation of what has been blessed by a blessing, a person who does not realize the blessing just read, certainly can not affirm his affirmation with true conviction. Therefore, if someone arrives somewhere and hears others pronounce amin to unknown blessings, he may not respond to amin with them.
- The opposite view maintains a much narrower definition of amen yetoma . They assert that its application is limited to situations in which one intends to hear the blessings of others and respond to amen in order to fulfill its obligation to recite the blessing. In such situations, should any member of the listening group hear no one of the blessings, it would be equivalent to the omission of the word reading (in accordance with the principle of shomea k'oneh), and the amin response would thus is forbidden, even if the listener knows who is blessing read.
- Another type of amen-yetoma is when a person does not respond to amen immediately after hearing the conclusion of a blessing, but pauses for a few seconds ( toch k'dei is banned ), causing amin to lose its relationship with the blessing. Responding to such an amin is forbidden. But if some people still respond to amin for the blessing, one can start responding amin , even if this time interval has passed.
Someone may not respond amin to at le-vatala ("????"). Thus, one can not respond to amin for a blessing made by someone who simply recites a blessing for educational purposes (ie to learn how to read it).
Since a person can not prove his own blessing more than he already has by reciting it, responding to amin for his own blessing is excessive and one may not do so. If the blessing is read for food, someone who responds to amin for his own blessing will cause hefseik (or " amen yetoma, depending on whether someone responds immediately or wait until after one swallow some food or drink, respectively.
Exceptions to this rule are situations where an individual is reading a series of blessings; in such cases, some authorities allow individuals to respond to amin for the ultimate blessing to mark the end of the series. Although there are many examples of series of blessings in Jewish prayer services, the Ashkenazi tradition states that amin is not read at the end of a series of blessings. The only exception to this is in Grace after Eating after the third blessing of Boneh Yerushalayim ; to indicate that the first three graces are the biblical mandates, which are contrary to the fourth mandate mandated by the mandate, the Talmud mandates that one reads amin at its closing.
When responding amen will be a prohibited interruption
When responding to amin will be hefseic (????, "[banned] interruptions"), someone should not respond to amin . An example of such a situation is at night kiddush on a Jewish holiday, when the blessings of sheheheyanu are added in the kiddush prayer.
By listening attentively and responding to amin for every blessing of prayer kiddush , everyone attending can effectively fulfill their obligation to read kiddush , though only one person actually reads it, through the principle of shomea k'oneh , "The person listening is equivalent to the person reading").
While men either pronounce sheheheyanu blessing in kiddush or discard their obligations by listening to others reciting them, women usually recite their sheheheyan during candlelight. Rabbi Tzvi Pesach Frank notes that whoever lights a candle should refrain from responding to the amy to sheheheyanu thanks to kiddush because it will effectively become interruption in their fulfillment of reading kiddush , as they have recited their sheheheyanu blessings .
See also
- Chopping ("Blessing Valley")
- Barakah (Islam: Arabic Version)
- Baruch (named)
References
External links
- Berachot.org - Your Complete Guide to Brochos
- Go to the "prayers" in the Jewish Encyclopedia.
- Brochos.com - A comprehensive guide to Brochos
- Questions & amp; Answers to Brachos's law
Source of the article : Wikipedia
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