Which brochos may be fulfilled by listening?

A person can be yotzei a brocha by listening to another person who is reciting it. Some brochos, such as Birchos Kriyas Shema, may only be fulfilled by listening when they are recited with a minyan. The poskim disagree about whether a similar halacha applies to Birchos Hashachar. The custom is to be stringent, except when a person is not sure if he is obligated in a particular brocha and he needs to hear it from someone else in order to be yotzei. Different halachos pertain to birchos hanehenin. For the brochos of hamotzi and hagofen at the beginning of a meal, one can be yotzei if he is sitting together with the person who is saying the brocha. Birchas Hamozon should be said by each person individually unless there is a zimun. Regarding the other brochos, the poskim disagree about whether one can be yotzei through another person.

סעיף ד, ס"ק כ ו־כג, וביה"ל ד"ה בפחות; ביאורים ומוספים דרשו, 1 14,15

How did the Rosh change the custom of Birchos Kriyas Shema?

In earlier times, it was customary for only the chazan to say Birchos Kriyas Shema and for the tzibur to be yotzei by listening. It is quoted that the Rosh personally abstained from this practice and said the brochos himself. He explained that he was concerned that his mind could wander in the middle of a brocha and interrupt his concentration on the words of the chazan. He would then not be yotzei the brocha. For someone who recites the brochos, this is not a concern. The Rosh’s personal practice has become the accepted halacha. The later poskim question the premise that one is not yotzei if he does not concentrate on the words of the chazan. They explain that the Rosh meant that he would not be yotzei the brocha properly.

ס"ק טו וביה"ל ד"ה עם

Can an individual recite Kedusha on his own?

A davar shebekedusha may only be said with a minyan of ten men. The Rishonim disagree about whether the Kedusha mentioned during Birchos Kriyas Shema is subject to this halacha. Some say that it is, while others say that it is only narrating the Kedusha of the malachim and is not a Kedusha on our part. Shulchon Aruch rules that one should be stringent, and an individual should only say it in a way that he would read a pasuk when reading from the Torah. When a person is together with a minyan he may read it as he normally would, even if he is reading it by himself.

סעיף ג וס"ק י-יא; ביאורים ומוספים דרשו, 8

• A person who recited the wrong brocha but then corrected himself within the span of toch kdei dibur (the time it takes to say “sholom alecha rebbi”) has fulfilled his obligation.

• During Ma’ariv on Friday night there is a different ending to the brocha of Hashkiveinu than that which is ordinarily recited during the week. If a person accidentally recites the weekday text, he is still yotzei, but he can correct his mistake if he does so within the time it takes to say four words.

• Shulchon Aruch rules that in order to be yotzei the brochos of Kriyas Shema, it is necessary to have recited the correct text at the beginning or in the middle of the brocha and also at the end. If one did not say the correct text at the beginning or middle, he is not yotzei--even if he corrected himself at the end. Likewise, if the end was not correct, he is not yotzei--even if the beginning was mistake-free.

• May one answer Amen to the brocha of Ahavah Rabba?

• Are Birchos Kriyas Shema in the category of birchas hamitzvah?

• When is an opportune time to daven for good children?