Amen to women’s bracha

The Digul Mervava asked how a man could be motzei kiddush a woman when she is responsible biblically whereas he is rabbinically after davening, They answer because of arevus. So the woman might have a different chiyuv and therefore not motzei a man. Whereas validation of her bracha by answering Amen should not be a problem. Maybe, kol beisha erva.

I clearly lack the knowledge of Reb E and others but perhaps the argument is simply that a man responding “umein” to a woman’s baracha might somehow call attention to that woman or imply the man is focusing his attention on her and thus somehow there is a “tzinius” concern. Again, I have no source for this rather simple-minded argument.

Women are chayav to make brachos because you can not have benefit from this world.They can not make safek brachos because they are chayav in Lo Sisa. Arevus for women is controversial among the acharonim.
Whether women can be motzi a man on magid and if she may lead a seder is discussed by the acharonim as well.
Chag Sameach

I have heard from an adom gadol that no man has ever lost his chelek of olam haboh for answering amen to a woman’s baracha. However, this is limited to a simple sephardishe nusach amen. The issue becomes considerably more complex if he responds to such a varbeshe baracha with one of those passionate, elongated litvishe style UUUUUMEEIINE! which certainly would draw inappropriate attention to both himself and the woman making the baracha.

Whether a woman can make a bracha on time dependent mitzva is a machlokes between the Rabbenu Tam whose view is that an unnecessary bracha is only assur rabbinically therefore as there is no chiyuv but there can be a mitzva, so they can, and the Rambam, Mechaber whose view is that it is assur because of lo siso, see Rosh Hashana (1,33). So for the ashkenazim, an Amen should be recited on their bracha.

AAQ: The wife automatically becomes and adopts whatever her husband is. So if the husband is Ashkenaz, whoever he marries, regardless of what she was previously, the wife assumes all Ashkenazic minhagim and halachos.

The Chacham Tzvi left in his tzavaoh for his descendant women not to make a bracha on a time dependent mitzva.

Wolf: Your apikorus shtick is old and stale. Try something new for the next five years.

Wolf: Your apikorus shtick is old and stale. Try something new for the next five years.

I’m sorry if you find my self-opinion “old and stale.” I’ll try to find new ways to think negatively about myself.

The Wolf

No, because if someone considers themselves a rasha might refrain from doing teshuva. There is a mashel of the Dubner Magid, where one saw a poor man and wanted to make some fun of him. He told him come to my hotel and eat and drink and enjoy yourself to your hearts content. Being there a week or so, the owner comes and asks him to pay up. He has to give up the backpack he has and goes out saddened. The man starts laughing at him and tells him, now you might as well go back and eat and drink as you have nothing to lose anymore. The yetzer hara has us enjoy ourselves in this world and when we are full sins, he says, now there is no help anymore for you, teshuva does not work, and you might as well do whatever you want.

ujm, women might follow their mother’s minhagim re: candles, etc.

that wife follows husband Igros Moshe 1:158

R Auerbach, quoted in Yom Tov Sheini K’hilchaso, pg. 188 – husband does NOT HAVE TO insist on his minhag – even possibly nusach or anything she wants. Maybe this could be part of a prenup?

someone suggests that this is coming from the klal of moving to a different place – husband’s house (YD 214:2). This matches Yevamos saying that a man should not live with in-laws (may not be operative now when most people don’t live with in-laws and wives are not always that younger than husbands).

Igros Moshe Even Ha’ezer 2:22 – a spouse can not force humros on others. R Ovadia Yosef quoted for the same (not using eruv). Some testify that R Moshe did not interfer with his wife drinking halav stam.

Rav Eliyashev – that some minhagim are nedorim and shoulbe kept (kitniyot)
For exceptions for candles, mikva, wig:
Igros Moshe EH 2:12
Beitzah 29b
R Auerbach, Halichos Shlomo, chapter 9 of hilchos Succah, footnote 37
Yaaakov Emden Teshuvos Ya’avetz 107.

I am wondering whether learning status of a woman might affect the decision. If the husband typically is the posek in the house and instructs the wife what to do – then, his minhagim should have weight. You don’t expect him to go to his M-I-L and learn from her! But if the woman is learned on her own, whether BY or YI, she might not need to ask her husband and he might not need to interfere.

“Chas v’shalom. A man should never answer amen to a woman’s brachos, because it could lead to mixed dancing….”

So true. I recall an episode several years ago where this guy responded with a geshmak “uumein” to a woman he heard benching gomel outside of the Empire kosher market on Empire Blvd and within 2-3 minutes they were seen doing the electric slide in the parking lot.