1) When it comes to the bracha immediately before saying the Shema, I have seen three different methods:

a) One recites the bracha with the Shliach Tzibbur, to avoid having to answer amen to his bracha.

b) One recites the bracha as normal and answers amen as normal.

c) The Shaliach TZibbur does not recite the last part of the bracha aloud so no-one has to answer amen.

What is the correct halacha/minhag? (If there is one)

2) On Kabbalat Shabbat davvening, I have noticed that often the nigun for Lecha Dodi is changed for the last three verses. What is the reason for this?

I've seen 1(a) and 1(b) but not 1(c).

Those who do 1(a) do so, I believe, because otherwise the Amen might be considered a Hefsek, an interruption, between the Bracha and the Shema.

The Rama (Siman 61) says to do 1(b) and the Mishna Berura (SK 16) says to do 1(a).

1(c) I've only seen in regard to the Bracha of Go'al Yisroel before the Amidah,

As to 2, I don't know if there is any reason for the change in nigun, just that it makes for variety.

quote:

Originally posted by Michael Lewis:
2) On Kabbalat Shabbat davvening, I have noticed that often the nigun for Lecha Dodi is changed for the last three verses. What is the reason for this?

This is a very good question, one that over the years I thought about too. Like Rabbi Phillips suggested, probably makes for variety. In some shuls I've heard one tune for the whole of L'cha Dodi.

I asked my Rov this morning in Shul. He thought it had something to do with there being a change of focus from Lo Sevoshi onwards, that it was possibly more upbeat. Not sure how, though.

the changes in tune vary from shul to shul and from leader to leader -- do we find that it is always a change from an upbeat tune to a MORE upbeat tune?

In response to the lcha dodi question, I found the following at: http://www.ottmall.com/mj_ht_arch/v31/mj_v31i83.html#CUL

Subject: Re: Change in tune at Lo Seivoshi

<<But they [most congregations] have one thing in common: About 90 percent
of the time, they will sing the first five verses [of Lecha Dodi] one way,
and then starting with Lo Seivoshi they will switch to a different melody.
Why is that done?>> >>

Many years ago I reads in a pamphlet, whose author I don't remember,
that the tune changes then becase that is when we start talking about
moshiach. I once told this to Rabbi Ahron Kahn, and he responded that if
so the tune should have changed at an earlier stanza.

As you hopefully know the standing prayer lacks the Name and Kingship. One way of making a blessing is ajoining a proper blessing to other related things without making an interruption. The first blessing of קריאת שמע has the Name and Kingship, the second does not but is ajoined to the first; the קריאת שמע separates the 2nd from the 3rd blessings, hence the public reader say I am your G-d - TRUTH, thereby joining the second blessing unto the 3rd without the קריאת שמע interrupting; the 3rd blessing goes right into the standing prayer thereby allowing a person to make the standing prayer into a proper blessing.

with respect,
moshe

quote:

Originally posted by Michael Lewis:


1) When it comes to the bracha immediately before saying the Shema, I have seen three different methods:

a) One recites the bracha with the Shliach Tzibbur, to avoid having to answer amen to his bracha.

b) One recites the bracha as normal and answers amen as normal.

c) The Shaliach TZibbur does not recite the last part of the bracha aloud so no-one has to answer amen.

What is the correct halacha/minhag? (If there is one)

Dear Michael,

I cannot speak for the other communities and their customs, but I do remember very plainly what my Rabbi said about this when teaching us in our Yeshiva in Jerusalem, namely, that the Jews of Yemen had it as their custom to only listen to the first and second Brachos (blessings) which are said before Qiryas Shema, without audibly saying the blessings themselves, since the Shaliach Tzibbur fulfilled their obligation in saying the blessings. The congregation would, however, say "Amen" after his blessings - where it was applicable. This is still practiced by me today.

David

Michael- Your first question can be answered by studying why we recite Eil Melech Ne'Eman. David-I do not think that the Yemenite rite includes those words before Shema. I have attached three of my Tefila newsletters in which I discuss the words: Eil Melech Ne'Eman.

As far as Lecha Dodi is concerned, a friend of mine gave me a printout of a recent issue of the Bar-Ilan Daf Hashavua in which one author discusses the issue. Apparently, I did not keep a copy. I do remember that the first four paragraphs each begin with a letter of the author's first name: shin-lamed-mem-hay and that the change in tune should come after the first four paragraphs.

Combined_Eil_Melech_Ne'Eman.pdf (136 Kb, 12 downloads)

quote:

Originally posted by Abe:
David-I do not think that the Yemenite rite includes those words before Shema.

I'm sorry, Abe, but I don't quite understand what you are saying here. Wasn't the question about the blessings that are said immediately before reciting Qiryas Shema'? The Yemenite practice is for the congregation to remain silent, while listening attentively to the Shaliach Tzibbur. They answer "Amen" at the conclusion of the first blessing. At the conclusion of the second blessing, the entire congregation joins in with the Shaliach Tzibbur for the recital of the Qiryas Shema'.

David

NOTE: This is not exactly about Amen but about standing up during Shema....Enjoy.

There was once a tiny little Jewish village in the middle of nowhere. They had had the same rabbi for forty years when he suddenly died, at the age of seventy. After their mourning was over, they decided on a new rabbi, twenty five years old, straight out of college.

His first day on the job, the new rabbi noticed that when it was time for the Shema, half of his congregation stood up while the rest remained sitting. Then the two halves started arguing about who was right. Well, this went on for a few weeks and the young rabbi didn't know what to do. He went to talk to the oldest man in the village.

"Tell me, Reb Barvek," he said, "is it the custom of the congregation to sit while saying the Shema?"

"No. That is not our custom."

"Is it your custom to stand?"

"No. That is not our custom."

"I don't know what to do! Anytime we go to say it, half of the people stand and half of them sit, and then they start fighting about it."

The old man smiled. "Yes! That is our custom!"