[Avodah] birchat hanehenin

[Akiva Miller]

R' Joel Rich wrote:
> I'd love to understand why there seem to be 3 statuses -
> machshava balma (random thought?) which has no halachic significance,
> amira (specific oral articulation) which is completely binding and
> amen/specific machshava (really imho 2 separate items) which are somewhat
> indeterminate (not welcome in a brisker world?)

It seems to me that what you're really asking is: How/why does "Shomea
k'oneh" work?

Why is it that if I listen to someone say something, and we both have the
correct "specific machshava", it is considered "as if" I had said it
myself? And, just as importantly, to what *extent* is it considered as if I
said it myself?

As an illustration of this principle, R' Danny Schoemann cited the Kitzur
in 127:3
> Similarly, regarding the fasts on Monday, Thursday and Monday
> following Pesach and Sukkos. If you answer Amein after the Mi
> shebeirach ... and you intended to fast, this is sufficient...
> Nevertheless, if you change your mind, and do not wish to fast,
> you may [eat], since you did not expressly commit yourself.

I'd like to offer another illustration: If a person is saying Shemoneh
Esreh when the shul is at Kaddish or Kedusha, Mechaber 104:7 writes that
"He should be quiet and pay attention to the shatz, and it will be like he
is answering." And the Mishne Berura 104:28 explains: "It will be like he
is answering for the purpose of being thereby yotzay for Kaddish and
Kedusha, but nevertheless it is not considered a hefsek."

The halacha of Shomea K'oneh seems to allow us to have it both ways: We
have *effectively* said something, yet not *actually* said anything.


[Email #2. -micha]

Addendum to what I wrote a few minutes ago:

I know that Shomea K'Oneh is effective even when one does not actually
respond "Amen". After all, a precise translation of the phrase would NOT be
"listening is like answering Amen", but is rather "mere listening is like
repeating it yourself."

And yet, I seem to recall that there are some specific cases where the
halacha differs depending on whether the person actually said "Amen" aloud,
vs where he merely listened with all the correct intentions. Does anyone
else know of such cases?

Akiva Miller