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- Bemare Habazak - Rabbis Questions
Answer: We commence the discussion according to the assumption of the person who lit that a beracha was not called for in that situation and deal with Hilchot Berachot elements.
It is a great mitzva and an obligation to respond Amen to a correctly made beracha (Berachot 53b), even for one who is not "using" the beracha for himself (Shulchan Aruch, Orach Chayim 215:2). The basic meaning of Amen is that one agrees with the beracha’s content (i.e., the specific praise of Hashem).
When the beracha is improper, it is forbidden to answer Amen (ibid. 4). This can be because it is wrong to agree with something that was forbidden to say in that context. The Mishna Berura (215:21, based on Gra to OC 215:2) regarding a beracha that a child recites, not when it is called for but just as practice, says Amen is forbidden , because it relates to an invalid beracha, even though the child is allowed to practice (Shulchan Aruch ibid. 3). Some say that while there is no reason to respond Amen to a child’s practice beracha, it is not forbidden (Even Haezel, Berachot 1:15, based on the Rambam ad loc.).
What about Amen for non-berachot? The Magen Avraham (215:3; this opinion is widely accepted) cites a midrash that one should answer Amen to someone who prays for something or blesses his friend, even if he does not use Hashem’s Name. In this case, the meaning is slightly different – one joins the wish/prayer.
Bemare Habazak - Rabbis Questions (654)
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In our case, based on what we have seen, there are a couple of reasons not to respond Amen. The berachot are to praise Hashem (as opposed to the Magen Avraham’s prayer for a person), so that when they are not effective berachot but voluntary, "innocuously fake" berachot, one would not answer Amen. Additionally, they were instituted to have Hashem’s Name, and are being done without it.
If there was no kiruv/educational purpose in doing the lighting with Name-less berachot, but it just added a "nice touch," it was probably halachically silly (although harmless) to do the berachot. If the setting gave importance to doing a ceremonious lighting, (e.g., a kiruv opportunity), for some, this justifies a real beracha (see Living the Halachic Process, VII, D-8). If one did not want to rely on that, one could see positive purpose in the fake berachot. It, then, has similarities to the halachically meaningless but still positive case of a child making a beracha as practice, in which case, the Amen is not called for and is likely forbidden (see above). Since saying the word Amen is not problematic in a totally pareve context (Notrei Amen 2:19; when many of us practiced for our bar mitzva, we started every aliya with Amen) and especially if the ceremonious Amen adds to the spirit that bolsters the educational purposes, it can be justified. If it is deemed worthwhile, one should have in mind that it is not a real beracha-type Amen (see B’tzel Hachochma ibid.).
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
Rabbis in Midrash
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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.
The Land of Israel LGBT'S IN ISRAEL
The question was asked, how can one make Aliyah with the LGBT parades?
Kuzari -Rabbi Ari Shvat Kuzari class 7 - Five Accumulative Proofs of G-d
As a preparation for the Kuzari's classic proof of G-d from the mass-revelation at Sinai, we start here with 5 other directions to strengthen our belief which also contribute to what the Kuzari will present as well.
Ein Aya Muscle & Meaning: The Dual Nature of Gevurah (Physical Strength)
Is physical strength and fitness a necessity or an ideal? Although it if often totally overlooked among topics of Judaism, Rav Kook writes that it clearly is also a necessity to deter the many enemies of Israel, but even in Y'mot HaMashiach, in the Messianic era, to a certain extent, it's ideal continues even after our enemies will have been finished off.
