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Answer: BB, which most batei knesset in Israel recite at the end of Shacharit and Ma’ariv (a minority of Ashkenazim do so abroad) grew out of the concept of poress al Shema (=paS), which is found already in a mishna (Megilla 24a). Barchu was instituted as an introduction to the berachot of Kri’at Shema, which leads into Shemoneh Esrei (see Rivash 334). PaS allows those who missed this process to join the tzibbur and salvage what they can. The Shulchan Aruch (Orach Chayim 69:1) presents, as the classic case, those who davened without a minyan; paS enables them to take part in Kaddish, Barchu, and a repeat of the first beracha of Kri’at Shema, which, in the morning, includes a Kedusha. In contrast, the Rama points out that the mode of paS practiced in his time/place did not include the first beracha of Kri’at Shema. The Mishna Berura (69:1) cites important poskim who say that paS, even for just doing Barchu, is only for those who did not yet daven.
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The origins of this minhag are not fully clear. Massechet Sofrim (10:6) speaks of saying Barchu right before or after Shemoneh Esrei because of concern for "those who come and those who leave." The Rivash (Shut 334) sees this as a source for BB, while pointing out that the Rambam and Tur do not cite it and that there is opposition to it on the grounds that Barchu needs to be an introduction to a beracha. (The likely answer is that the response of "Baruch Hashem Hamevorach …" itself can be that beracha.) There are indications that various Rishonim had differing texts and/or understandings of Massechet Sofrim. The Rivash does not like doing BB when it is known that no one missed Barchu.
The Shulchan Aruch (OC 133:1) is sensitive to the idea that one cannot say BB anytime, but only when it fits the need. He rules that one does not say BB after Shabbat morning davening because people are not expected to be late enough to justify it. This is either because they will not be up to Birchot Kri’at Shema when Mussaf is over (see Rivash) or because we expect that they heard Barchu in Kri’at Hatorah. The difference between the approaches is the minhag of Nusach Ashkenaz of Israel to omit it on Mondays/Thursdays because of Barchu in Kri’at Hatorah. The Kaf Hachayim (OC 133:1) explains the Sephardi minhag to do BB at every Shacharit and Ma’ariv based on Kabbala – the second Barchu supplements spiritual elements not covered by the first one.
The exact timing of BB is likely important. The Chazon Ish is cited as saying that since it is for latecomers, we should wait as long as possible (see application in Dirshu 133:1). However, it apparently must be connected to Shacharit or Ma’ariv (see Si’ach Tefilla 16:5 in Rav Elyashiv’s name). When does tefilla end when shuls say Tehillim due to the war after davening? Does Tehillim extend the tefilla, like Shir Shel Yom or Pitum Haketoret do? Or is it just a logical time to say Tehillim? My guess is the latter, and therefore one can logically say that we should not further expand the chiddush of BB when it has been delayed. We present two possible compromise ideas: 1. Do the standard BB after the Tehillim only if someone missed Barchu; 2. Add a Kaddish after the Tehillim, and then say Barchu (there are strong indications that BB is connected to Kaddish, including that one who said Kaddish does BB).
P'ninat Mishpat P'ninat Mishpat: Complaints about Contractor’s Work – part II
(based on ruling 83037.1 of the Eretz Hemdah-Gazit Rabbinical Courts)
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P'ninat Mishpat P'ninat Mishpat: Complaints about Contractor’s Work – part II
(based on ruling 83037.1 of the Eretz Hemdah-Gazit Rabbinical Courts)
(based on ruling 83037.1 of the Eretz Hemdah-Gazit Rabbinical Courts)
Chemdat Yamim Moreshet Shaul: Twin Foundations
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 690
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 690
D'varim Judaism’s Social Vision
Re’eh
Giving is more than an act of generosity—it is an essential part of human dignity that belongs to everyone, rich and poor alike. The ultimate goal of help is to empower others to stand on their own.
Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
Ein Aya Various Universal Stages of the Geula Process
Rav Kook examines the various stages of redemption, explaining how (in addition to the obvious oft-mentioned stages of ingathering the exiles, reviving the Hebrew language, army, state etc.) the messianic dream of world prosperity, the State of Israel and world unity can and are realistically and logically gradually coming true.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
How do we know that the "claim" of mass revelation to 2,000,000 witnesses at Mt. Sinai is really true? This important class answers all of the questions skeptics ask about this claim of the Kuzari.
Ein Aya Armies Still Necessary for Balance & the War Against Wars
Rav Kook explains why the world was originally divided into the various seemingly contradicting ideologies and cultures, in order to develop each one respectively. Swords or armies symbolize how each respective ideology defends themselves, as well as deters their opposing ideologies and cultures. On the other hand, the messianic era will be one of peace, and Rav Kook explains the transition to that stage, which mankind is already undergoing.
