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How can the evening blessings of Emes Ve'emunah (אמונה) and Shomer Am Yisrael lack opening formulas yet remain valid? The analysis of Berachos 11a reveals they function as brachos semuchot, borrowing their psicha from Ma'ariv Aravim. A novel resolution to contradictory Rambam (רמב"ם) rulings distinguishes between fulfilling the underlying obligation versus the specific rabbinic format requirements.
This shiur provides an in-depth analysis of Berachos 11a, focusing on the Mishna's teaching about the structure and requirements of blessings. The discussion centers on the statement 'makom she'omer lachtom, ein reshoy shelo lachtom' - where one should conclude with a blessing formula, one may not omit it. Rashi (רש"י)'s interpretation is examined first, explaining that this refers to the evening blessings of Emes Ve'emunah (אמונה) and Shomer Am Yisrael Ad. According to Rashi, these blessings have conclusions (chasimot) but no opening formula (psichot), as they rely on the preceding blessing of Ma'ariv Aravim for their opening. Rabbi Zweig explains that this creates a fundamental problem: without shem u'malchus (God's name and kingship), these wouldn't qualify as proper blessings according to later halacha (הלכה).
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Berachos 11a
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Should one learn Torah full-time trusting in Divine providence, or combine learning with work? The shiur distinguishes between Rabbi Shimon ben Yochai's approach of complete separation from worldly concerns versus Rabbi Shmuel's view that proper work itself becomes part of Torah. The key insight: true emunah means learning without demanding sustenance from either Hashem or community, unlike having a 'contract' expecting payment for learning.
