MISC section - contents: Q: When many people have to make Birkat Hagomel (e.g. at times when many have traveled) the shul often has one person make the beracha on behalf of the rest. Can one person say thanks to Hashem for what he received and have it count for others? A: The gemara’s (Berachot 54b) story is the basis to answer your question. Rav Yehuda recuperated from a severe illness. Several rabbis visited him and said: “Blessed is Hashem who gave you to us and not to the earth.” Rav Yehuda responded that they had exempted him of the need to thank Hashem (i.e. to recite Birkat Hagomel). The gemara asks how Rav Yehuda could have been exempted if he had not made the beracha himself and answers that he had answered, “Amen.” The conclusion one can draw from this gemara is that a person can make Birkat Hagomel for others. Indeed the Shulchan Aruch paskens (Orach Chayim 219:5): “If one recites Hagomel for himself and intended to exempt his friend and his friend intended to be exempted, he fulfills the obligation even without answering Amen. ”The fact that Amen is not required should not be surprising, as the rule is that one who hears a beracha from his friend need only listen (Orach Chayim 213:2) although it is proper to also answer. So why does the gemara require Amen in its case. The Tur (219) cites his father, the Rosh, who says that the problem with Rav Yehuda was that the person who recited the beracha was not personally obligated to make the beracha, yet it was an appropriate reaction because some- one he cared about was saved. Under those circumstances, he could not be motzi Rav Yehuda, but by answering Amen, Rav Yehuda was considered to have recited the beracha himself. R. Akiva Eiger (notes to Shulchan Aruch 219:5) says that the issue was that the language of the well-wisher who praised Hashem for helping someone else did not apply sufficiently to him (who should bespeaking in the first person.) unless he answered Amen. (See more about the basis of these opinions in Kehilot Ya’akov, Berachot 17). In any case, it is clear cut in the Shulchan Aruch that one can make Birkat Hagomel on his own behalf and have it carry over to another person. One can ask whether it is better to do it as a group or individually. In principle, when one can make a beracha on behalf of a few, it is better for one to do it. However, the Mishna Berura (213:12) points out that we usually do individual berachot, perhaps out of fear that either the one saying or listening will not concentrate appropriately. Piskei Teshuvot (219:17) says that the same applies to Birkat Hagomel and that this is the accepted practice. We agree that each person usually makes his own Hagomel, but only when there are only a few who need it. If many people need it, it is a matter of TIRCHA D’TZIBURA (inveniencing the congregation) and encourages talking. Thus, it is a common and perfectly acceptable practice for one to recite the beracha after announcing that all others should listen with the intent to be included. Piskei Teshuvot (ibid.) makes another claim, which we take issue with. He says that the one reciting should do so in the plural, saying “sheg’malanu…” (that Hashem granted us). His source for the matter discussed a case where there was a group salvation, not to a case where one makes a beracha for a personal salvation and others join in his beracha. If the Piskei Teshuvot were correct, one would have expected one of the Shulchan Aruch’s commentators to point out that the beracha is different. In fact, the Shulchan Aruch’s language strongly suggests not that way. He describes one who recites Birkat Hagomel “for himself and intends to exempt his friend.” This clearly implies that his wording was appropriate for a personal beracha and only his intention connects him to his friend. Only in regard to the less formal response of the congregation (“Mi sheg’malcha…”), which is not discussed in this halacha of the Shulchan Aruch, does it make sense to use the plural form to include all of the people in the blessing of continued good fortune. Ask the Rabbi Q&A is part of Hemdat Yamim, the
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Rebbe is partially funded by the Jewish Agency for Israel Is komemiyut a form of pride, and if so why does the Torah promise it as a reward? The term komemiyut may be understood as alluding to the radical change that has transpired in the history of the Jewish people in modern times with respect to their relationship to Eretz Israel. Whereas in the past people made Aliya as individuals who felt themselves as mere guests in the land, the 20th century saw the establishment of the new yishuv and the State of Israel where the attitude towards the mitzva of yishuv Eretz Yisrael was one of komemiyut, i.e. dignity, nobility and self-esteem. Komemiyut is not pride that contradicts and contravenes the idea of Yir'at Shamayim, fear of God. A proper appraisal of God's miraculous intervention in the establishment of the State should stimulate Yir'at Shamayim; our gratitude to the Creator for this miracle, together with the realization that we can now live B'chatzrot Beit Hashem, in the courtyards of the house of God, are both profound sources of Yir'at Shamayim. We are indeed blessed that we have this unique opportunity to experience Komemiyut by actually living in Eretz Israel in the State of Israel. Carmi Horowitz, Jerusalem 2) Why does the Torah continue with the curses of the TOCHACHA after stating (26:40) that the people will CONFESS THEIR SINS AND THE SINS OF THEIR FATHERS? Shouldn't this confession lead to forgiveness? 3) Why does the Torah state (26:42) AND I WILL
REMEMBER THE COVENANT WHICH I MADE WITH YAAKOV, YITZCHAK AND AVRAHAM AND THE
LAND I WILL REMEMBER amidst the terrible curses of the TOCHACHA? The Chasam Sofer explains that the most fitting mitzva to teach that all mitzvos were given by G-d at Sinai is Shmita since the very essence of the mitzva proves the Torah's Divine origin. How so? The Torah commands that every 7 years the people must refrain from working the land. It acknowledges that they might ask how they will survive with no food in the 7th year and promises that in the 6th year they will receive a double crop. (25:20-21) How could a human author possibly make this promise? Even more perplexing, WHY would a human being write this? The first time a 6th year came without the double crop the religion would be proven false! For that very reason no other religion mandates this type of law or offers such a promise. Only G-d could do this without fear of failure. (2) Why aren't houses that were sold in walled cities returned to the original owner at YOVEL like all other homes and properties that were sold elsewhere (See 25:29-31)? The Meshech Chachma answers that since walled cities were used for refuge and protection, the inhabitants had to be familiar with each other and with the hideouts within those cities. If all houses returned to their original owners during YOVEL, this would bring many strangers to the city at once thereby weakening the defense of the city and placing the Jewish people in danger. 3) The Torah concludes the laws of RIBIT (that loans must be interest free) by stating (25:38), I AM G-D WHO REDEEMED YOU FROM EGYPT. Based on this statement, the MIDRASH teaches that a person who does not accept the laws of RIBIT shows that he denies that G-d took us out of Egypt. What is the connection between these two concepts? The Ksav Sofer teaches that people might have some difficulty comprehending that they cannot loan their own hard earned money with interest. However, if someone would give them money as a gift with a pre-condition that they cannot loan it out with interest, they would readily accept this arrangement. The Jewish people were slaves in Egypt and had nothing. G-d gave them gold and silver and He gave them a Torah which taught them how to use this money. By extension, all money that we have ultimately comes from G-d and He tells us how to use it. Thus, one who rejects the law of RIBIT ultimately rejects that G-d redeemed us from Egypt and gave us everything we have. Parsha Points to Ponder is prepared by Rabbi Dov
Lipman of Beit Shemesh
ppp@israelcenter.co.il • Answers will appear in the next issue of TT Ponder the following: Switch around two of the
words. Who is HAPPY? He who is WEALTHY in is lot. He who considers himself
to be rich because of what he has, not necessarily financial wealth, but
health, family, friends, self-respect, a good sense of humor... he will be
happy. The parsha begins with the Hebrew word "Im", meaning 'If'. If you follow (lit. walk in) Hashem's decrees and observe his Mitzvot, then G-d will provide the rains in their time, and the land will give its produce and the tree of the field will give its fruit. We are in fact being asked to follow Chukim that are not understood, just on the basis of our desire to serve the King. G-d responds in kind, for the tree of the field, notes Rashi, is the barren tree. In return for the "illogic" of our so-called irrational behavior, G-d in turn acts "unnaturally" and produces fruit where none should have been. This reciprocity is the hallmark of the relationship between G-d and the Jewish people. But there is more. Rashi comments that walking in Hashem's ways is more than just observing the unfathomable; it is immersing oneself in Torah study. To which the Chafetz Chaim indicates another unique quality of our relationship to G-d: It appears that even for the effort of Torah study alone, Hashem rewards us. For therein lie the seeds of blessing. Shabbat Shalom, Menachem Persoff [The Parshat B'chukotai Homepage]
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