There are circumstances where one is not supposed to answer amen to a bracha. Now in the case of the chazaras hashatz, he is not davvening for himself and is not being motsi any of the mispallelim, so what is the status of his brachas (are they brachas she'eyn tsrichos?), and under such circumstances is it really obvious that a person be required to answer amen? And would it be better for the shatz to davven the chazara for himself to avoid any questions since he would be davvening for himself?
David Goldman, USA
The Ramban in Megilah says that Chazaras ha'Shatz is a Chovas ha'Tzibur (a communal obligation), to be distinguished from Mitzvos that are a Chovas ha'Yachid (an individual obligation) such as Kidush or Megilah. A congregation of ten Jews becomes obligated as a congregation rather than as individuals to say Chazaras ha'Shatz.
Although the main impetus that led Chazal to institute Chazaras ha'Shatz was l'Hotzi Mi she'Eino Baki (to assist one who doesn't know how to Daven), Rav Soloveitchik understood that the Ramban is saying that it also assumes the character of a Tefilah for the entire congregation. Chazaras ha'Shatz therefore is by no means a Berachah l'Vatalah or a Berachah she'Einah Tzericha.
Kol Tuv,
Avraham Phillips
Kollel Iyun Hadaf
I have a number of comments below.
If Rambam's opinion is correct, the question arises as to who the brachas are recited for since the tsibbur have already recited the shemona Esreh. More importantly one would have to ask whether Rambam's position ( not made by a Sanhedrin) would even apply in an age of widely available siddurim!
Secondly, one must ask what difference it makes that originally it was for those who were not baki, since as a chovas hatsibbur it is irrelevant whether people are baki or not.
Third, one must ask why the gemara makes no mention of this public obligation regardless of being baki as a gezeyra..
Fourth, one must ask why Rambam himself eliminated the chazara in Egypt, which was only restored several hundred years later.
Finally, the issue of brachas (such as Al achilas matzah) on second day Yomtov with a fixed calendar arise as to whether they are "lo tzricha," and that an Amen would not be said to such a bracha.
As you noticed, in the previous reply I mentioned the Ramban on Megilah (Milchamos on the Rif 3a) and not the Rambam.
1) With respect to your comments, the Rambam himself was asked whether Chazaras ha'Shatz should be recited in the absence of an Eino Baki, and he responded that once Chazal instituted the Chazaras ha'Shatz they intended that it be recited under all circumstances (see Beis Yosef OC 124:4 who cites the Abudraham who quotes the Teshuvah of the Rambam).
We see from the Mishnah in Megilah that the Takanah of Chazaras ha'Shatz is from the time of Chazal and not from the Rishonim. The Mishnah at the end of Rosh Hashanah also disucusses Chazaras ha'Shatz on the Yamim Nora'im even for one who is a Baki the rest of the year.
2) It is not unreasonable to posit that it was instituted with a broader scope than merely to assist an Eino Baki.
3) The Ramban in Megilah cited above writes that the common denominator between the Mitzvos listed in the beginning of the Mishnah is that they are Chovos ha'Tzibur. Thus, Chazaras ha'Shatz shares in common with the other Mitzvos the trait of being a Chovas ha'Tzibur.
4) Chazaras ha'Shatz was not being fulfilled with the proper decorum in Cairo and the Rambam chose to eliminate it as the lesser of two evils. He didn't intend to eliminate it in communities where the proper decorum was maintained.
5) Regarding the issue of Yom Tov Sheni, the Rambam in Hilchos Chanukah 3:5 says that despite the fact that he holds a Berachah is not recited on a Minhag, we recite a Berachah on all the Mitzvos of Yom Tov Sheni to prevent Yom Tov Sheni from being taken lightly. Yom Tov Sheni will be diminished in people's eyes if the Mitzvos of the day are not performed with a Berachah as on the first day.
Shavua Tov,
Avraham Phillips
In other words in Cairo Rambam ignored the framework he alleged about the original gezeyra because of social circumstances..... And he argued in his own shita that the gezeyra was intended forever regardless of the reason specified by Chazal. Yet of course the amoraim themselves never made this statement.
Finally, why shouldn't one say that the mitzva of Yomtov rishon is diminished because the second day is given equal importance under a fixed calendar? And why isn't that to be applied to many other minhagim that the shita of Rambam holds should not have brachas??
The Rambam presents his understanding of the Gemara's intent in an instance where decorum in shul is not compromised by Chazaras ha'Shatz. In Cairo the Rambam cancelled Chazaras ha'Shatz since it did not achieve the original goals of assisting the Eino Baki and of being a Tefilas ha'Tzibur in addition to harming the dignity of the Shul.
Experience shows that Yom Tov Sheni carries the same weight in the eyes of most Jews precisely because it is so similar to Yom Tov Rishon.
Chazal instituted the Minhag that Yom Tov Sheni should be practiced even after the fixed calendar came into effect (Beitzah 4b). Yom Tov Sheni clearly demands greater sacrifice than other Minhagim such as reciting Hallel on Rosh Chodesh or the last days of Pesach, and consequently requires the extraordinary measure of reciting Berachos on all the Mitzvos that are performed as on the first day.
Avraham Phillips