No community start suggestion yet.
Does answering "amen" add anything when one is already yotzei through shomeia k'oneh? The shiur examines the Rambam (רמב"ם)'s presentation in Hilchos Brachos perek 1, halachos 10-12, questioning why the Rambam states that one who answers amen is "k'mevorach" when earlier he ruled one is yotzei even without answering amen. The shiur explores whether amen provides an additional ma'alah beyond basic yotzei status and analyzes several seemingly contradictory Rambam passages.
This shiur presents an intensive analysis of the Rambam (רמב"ם)'s Hilchos Brachos, perek 1, halachos 10-12, focusing on the relationship between shomeia k'oneh (fulfilling an obligation by hearing) and the obligation to answer amen. Rabbi Zweig begins by examining the Rambam's formulation that one who hears a bracha from beginning to end with intent to be yotzei is yotzei even without answering amen, but then adds that one who answers amen after the mevorach is "k'mevorach" - provided the mevorach was chayav in that bracha. The Kesav Mishna raises fundamental questions about this presentation. First, why does the Rambam need to introduce the second statement about answering amen at all? If one is already yotzei through shemiah alone, what is the purpose of discussing amen? The Kesav Mishna suggests that the Rambam is teaching that while one is technically yotzei without amen, answering amen provides an additional ma'alah - it makes one "k'mevorach," as if one had recited the bracha oneself. However, Rabbi Zweig finds this explanation deeply problematic.
Looking for the full summary?
Full access is available to members of the TUF Alumni Association or the Yam Hagadol Foundation.
Already a member? Let the admin know!
Hilchos Brachos 1:10-12
Looking for the full transcript?
Full access is available to members of the TUF Alumni Association or the Yam Hagadol Foundation.
Already a member? Let the admin know!
Dedicate a Shiur in Halacha
L'ilui nishmas a loved one. In honor of a simcha or yahrzeit. As a zechus for a refuah sheleimah. Your dedication helps carry Rabbi Zweig's Torah to learners around the world.
Why does the Rambam distinguish between immediate destruction and the judgment of Rosh Hashanah? The shiur develops a fundamental yesod that Hilchos Teshuvah distinguishes two frameworks: natural spiritual balance (where a negative force self-destructs) versus formal divine judgment (where consequences follow accountability). The Raavad's question—that we see wicked people alive—misses that judgment aims not at survival but at earning our existence through committed avodah.
What does it mean to truly do teshuva? Analyzing Rambam Hilchos Teshuva Perek 2, the shiur distinguishes vidui (confession that changes one's relationship with Hashem and brings kapara) from teshuva itself (a resolution to change one's life). Baal teshuva gemura requires returning to the exact situation—same act, same place, same person—and rejecting it, proving the past is no longer part of one's identity.
Why does the Rambam frame teshuva around vidui rather than behavioral change? The shiur develops the yesod that teshuva without vidui is merely self-improvement—changing behavior to avoid consequences or restore self-image. Vidui is "lifnei HaKel Baruch Hu," the mitzvah to restore one's relationship with Hashem, which alone ensures lasting change.
What is the difference between teshuvah and tza'akah, and why does the Rambam distinguish between individual and communal teshuvah? The shiur unpacks Hilchos Teshuvah 2:6, exploring how tza'akah differs from mere prayer, what lev shalem adds, and why Yom Kippur creates a unique obligation—not just an opportunity—for teshuvah, since failing to do teshuvah on the last day means internalizing sin as part of one's identity.
