{"id":5918,"date":"2010-02-15T12:00:50","date_gmt":"2010-02-15T10:00:50","guid":{"rendered":"https:\/\/ph.yhb.org.il\/en\/?p=5918"},"modified":"2018-02-26T09:52:05","modified_gmt":"2018-02-26T07:52:05","slug":"05-15-12","status":"publish","type":"post","link":"https:\/\/ph.yhb.org.il\/en\/05-15-12\/","title":{"rendered":"12. The Berakhot<\/em> and the Order of the Reading"},"content":{"rendered":"

We recite three berakhot<\/em> before the nighttime reading: \u201cWho has sanctified us with His mitzvot<\/em> and commanded us concerning the reading of the Megilla<\/em>\u201d (\u201casher kideshanu be-mitzvotav ve-tzivanu al mikra megilla<\/em>\u201d); \u201cWho performed miracles for our ancestors in those days, at this time\u201d (\u201cshe-asa nisim la-avoteinu ba-yamim ha-hem ba-zeman ha-zeh<\/em>\u201d); and \u201cWho has given us life, sustained us, and brought us to this time\u201d (\u201cshe-he\u0125eyanu<\/em> ve-kiyemanu ve-higi\u2019anu la-zeman ha-zeh<\/em>\u201d).<\/p>\n

The berakhot<\/em> prepare us for the mitzva, focusing the reader and the listeners on fulfilling the mitzva and understanding its purpose: to remember and publicize the miracle that God performed for our ancestors. Nevertheless, one who reads the Megilla <\/em>without reciting a berakha<\/em> fulfills his obligation, as long as he intends to fulfill the mitzva (sa 690:14).[16]<\/a><\/sup><\/p>\n

There are varying customs regarding the recitation of She-he\u0125eyanu<\/em> during the day. According to Sephardic custom, one does not recite She-he\u0125eyanu <\/em>during the day because the She-he\u0125eyanu<\/em> recited at night covers the entire day. According to Ashkenazic custom, one must repeat the berakha<\/em> prior to the daytime reading, because that reading is an independent mitzva. Moreover, the daytime reading is the more important reading of the two; therefore, its berakhot<\/em> cannot be covered by the berakhot <\/em>recited at the nighttime reading (sa 692:1).<\/p>\n

When reciting She-he\u0125eyanu<\/em> before the Megilla<\/em> reading, it is proper to have in mind that the berakha<\/em> also applies to the other mitzvot<\/em> of the day: mishlo\u2019a\u0125 manot<\/em>, matanot la-evyonim<\/em>, and the festive meal. Sephardim have these mitzvot <\/em>in mind at night, while Ashkenazim do so during the day (mb 692:1).<\/p>\n

After the Megilla <\/em>is read and the scroll is rolled back to the beginning, common custom is to recite \u201cHa-rav et riveinu<\/em>,\u201d a berakha<\/em> of praise and thanksgiving. According to most poskim<\/em>, this berakha<\/em> is recited only when the Megilla<\/em> is read in the presence of ten men or women. If fewer than ten people are present, however, we do not recite the berakha<\/em>.[17]<\/a><\/sup><\/p>\n

\n
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\n[16]<\/a>. The Rishonim disagree about whether or not mitzvot<\/em> require kavana<\/em>. sa 60:4, 690:13-14 rules that in practice, mitzvot<\/em> indeed require kavana<\/em>. Many A\u0125aronim maintain that this applies to rabbinic mitzvot<\/em> as well, meaning that one does not discharge his obligation if he does not intend to fulfill the mitzva. Le-khat\u0125ila<\/em>, one should express this kavana <\/em>clearly in one\u2019s mind. However, even if one does not have explicit kavana<\/em>, he is still viewed as having kavana <\/em>if he would answer the question, \u201cWhy did you read the Megilla<\/em>?\u201d by saying, \u201cTo fulfill the mitzva\u201d (mb 60:10). Therefore, one who comes to the synagogue for Megilla<\/em> reading or recites a berakha<\/em> before reading the Megilla<\/em> clearly has kavana<\/em> and discharges his obligation. Only one who stays at home and overhears the reading from the synagogue does not discharge his obligation unless he explicitly intends to fulfill the mitzva.<\/p>\n

[17]<\/a>. In contrast to the berakhot<\/em> we recite before the reading, \u201cHa-rav et riveinu<\/em>\u201d is not obligatory. Rather, it is a berakha<\/em> of praise and thanksgiving that depends on one\u2019s custom, as the Mishna states, \u201cIn a place where it is customary to recite the berakha<\/em>, one should recite it, and in a place where it is customary not to recite the berakha<\/em>, one should not recite it\u201d (Megilla<\/em> 21a). Nowadays, everyone recites it. Or\u0125ot \u0124ayim<\/em> quotes the Yerushalmi as saying that one recites it only in a minyan<\/em>, and Beit Yosef<\/em> and Rema 692:1 codify this. However, Rashi, Maharam, and Radbaz maintain that even an individual recites it. Ben Ish \u0124ai<\/em>, Year 1, Hilkhot Purim <\/em>13 (Tetzaveh) concurs, and those who follow the rulings of Ben Ish \u0124ai<\/em> act accordingly. bhl 692:2 and Yabi\u2019a Omer<\/em>, o\u0125 8:56 state that one should not recite the berakha<\/em> unless a minyan<\/em> is present, because it is a case of uncertainty. (This decision is especially logical in light of the ruling of Behag<\/em> and Mahari Weil that an individual omits even the first three berakhot<\/em>.) The prevalent custom is not to recite it when reading the Megilla<\/em> alone, but one should not rebuke those who want to recite it. It is uncertain whether women count toward the ten (Rema 690:18). Pri \u0124adash<\/em> and Pri Megadim<\/em> state that this uncertainty relates only to the question of whether women can be counted together with men, but a minyan<\/em> of ten women certainly recites the berakha<\/em>. Although some have a custom not to recite it, the halakha<\/em> follows those who maintain that it should be recited in the presence of ten women, as Mikra\u2019ei Kodesh<\/em> (Frank), Purim<\/em> 35 and Yabi\u2019a Omer<\/em>, o\u0125 8:56:4 state. It seems that, in practice, women can also be counted together with men, be-di\u2019avad<\/em>, since many authorities maintain that even one person may recite this berakha<\/em>.<\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

We recite three berakhot before the nighttime reading: \u201cWho has sanctified us with His mitzvot and commanded us concerning the reading of the Megilla\u201d (\u201casher kideshanu be-mitzvotav ve-tzivanu al mikra megilla\u201d); \u201cWho performed miracles for our ancestors in those days, at this time\u201d (\u201cshe-asa nisim la-avoteinu ba-yamim ha-hem ba-zeman ha-zeh\u201d); and \u201cWho has given us […]<\/p>\n","protected":false},"author":10,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[34],"tags":[],"class_list":["post-5918","post","type-post","status-publish","format-standard","hentry","category-05-15"],"yoast_head":"\n12. 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