[Avodah] Birkat eirusiin

[Zev Sero]

On 20/08/2012 3:55 PM, Micha Berger wrote:
> Looking over the AhS (OC 271:5-6) it looks like I erred. Se'if 6
> explicitly states that there*is*  a problem when one who davened wants
> to be motzi(ah) one who hadn't.
>
> The AhS explains how a man can come home and make qiddush for his wife
> by making a chiluq between birkhos hamitzvah and birkhos hanehenin. By
> birkhos hamitzvah we say kol Yisrael areivim gives me permission to make
> a berakhah for someone when I'm not chayav. For birkhos hanehenin I have
> to equally need the berakhah.
>
> So now I'm wondering when do we only require the shaliach be a bikhal
> chiyuv (like a man being shaliach leqabalah for a get) and when do
> we require them to actually at that moment have at least equal chiyuv
> (like a birkhas hanehenin)?

AIUI, shomea` ke`oneh is not a matter of shlichus, it's a separate concept.
If it were a matter of shlichus then you wouldn't have to hear it; you'd
be able to tell him "make kiddush for me" and leave, confident that he will
fulfil your shlichus.  You can't make a shliach to say a bracha for you,
but you can become a participant in his saying of it.  If he has no chiyuv,
then the question is how you can fulfil an obligation by attaching yourself
to the act of someone who is not, or who is fulfilling a different and
lesser one.


-- 
Zev Sero        "Natural resources are not finite in any meaningful
zev at sero.name    economic sense, mind-boggling though this assertion
                  may be. The stocks of them are not fixed but rather
		 are expanding through human ingenuity."
		                            - Julian Simon