The Correct Timing of Responding Amen
Each Yomtov brings with it a unique set of memories and feelings of nostalgia. The Tefillos, specific Mitzvos as well as tastes, smells and sounds create the special Yomtov atmosphere. One such detail is the special nusach tunes of the Yomtov davening.
The חזרת הש“ץ, the Chazzan’s repetition of the Amidah on the Sholosh Regalim (Pesach, Shavuos and Sukkos) has a very specific nusach. It’s not easy to describe a melody in words, but we are all familiar with it and many a congregant can be heard humming the melody along with the Chazzan.
Something I have noticed in many Kehillos in the Yomtov חזרת הש“ץ is how the congregation inevitably launches into its Amen before the Chazzan has completed the final word of each Bracha. So for example, when concluding the Bracha הא-ל הקדוש, as the Chazzan sings the first syllable, the Tzibbur has already chorused its Amen while the Chazzan finishes singing the last syllables. Sound familiar?
There is an obligation to answer Amen to every blessing that we hear[1]. This applies even if one is not obligated to hear the blessing, or is not being Yotzai with the blessing. An example would be hearing someone make a Bracha over the food that they are eating. Even if you only hear the end of the blessing or know which blessing has been concluded, Amen must be recited.
The above applies to responding Amen to the Chazoras Hashatz[2] as well. Amen is an affirmation. When responding Amen we should have the Kavanah that what was just recited is true and that we believe in it[3]. Whilst it is only a single small word, it has tremendous power and also many halachic details.
Amen must be said immediately on conclusion of the blessing. An Amen which is said with a delay is referred to as an orphaned Amen אמן יתומה, since it has been separated from its ‘parent’ the blessing[4].
One may also not rush their Amen so that the Alef is pronounced with a shorter vowel sound; either a חטף קמץ or שוה i.e. אְמֵן . This is referred to as an אמן חטופה, a snatched Amen. The same applies if the Alef is not pronounced at all i.e. מֵן. Nor may one cut-off the Amen, אמן קטופה, which may sound like אָמֵ (with the ן at the end being swallowed or dropped)[5].
Amen should be said slowly, taking enough time to be able to say the words א-ל מלך נאמן for which Amen is an acronym. However the saying of Amen should also not be dragged out[6].
What is relevant to our discussion on the Yomtov repetition of the Amidah is the halocha that one may not recite Amen until the entire Bracha has been completed. This is because the Amen is an affirmation on the recital of the Bracha. An Amen answered before the Chazzan fully concludes the blessing is also considered to be snatched[7].
Proper procedure is to wait until the last word of the Bracha has been concluded by the Chazzan and only then, without delay, respond Amen.
The Magen Avraham rules that if the Chazzan is schlepping the singing of ואמרו אמן, the Tzibbur need not (should not) wait until he has finished to respond Amen[8]. This ruling is brought by both the Alter Rebbe’s Shulchan Aruch[9] and the Mishna Berura.
This ruling needs to be qualified. Firstly it is only in cases of excessive Chazzonus when singing the words ואמרו אמן. A lengthy rendition would constitute an interruption between the Amen and the words it is supposed to be affirming. Secondly this ruling only applies to Kaddish. This is because after reciting דאמירן בעלמא or ובזמן קריב the request being made in the Kaddish has been finished and one may technically respond Amen at that point. For Brachos, including חזרת הש“ץ one must wait until the end of the Bracha even if the Chazzan is dragging it out.
So this Sukkos as the Chazzan intones that all so familiar tune in his repetition, pay close attention to start your Amen only after each Bracha has been fully concluded - not jumping in too soon.
Some may argue that it is a cute idiosyncrasy or force of habit which has been done in Ashkenazi communities for hundreds of years. But not every habit is a Minhag, especially when it doesn’t quite fit with the rulings of the Shulchan Aruch.
The couple of more points while we are on the topic;
The Chazzan too should wait until the congregation has finished reciting Amen before commencing the next Bracha. However the Chazzan need only wait for the majority of the Tzibbur to have responded (unless someone is being Yotzai with his Brachos)[10].
When responding one should not recite their Amen louder than the Chazzan[11]. The Mishna Berura qualifies that if it is being done in order to arouse others to respond one may say it louder[12].
And with this we will conclude, and lets us say Amen (correctly)!
___________________________________
[1] 1 Shulchan Aruch OC 215:2
[2] Shulchan Aruch Harav OC 124:9
[3] ibid
[4] Shulchan Aruch OC 124:8, S.A. Harav 124:11
[5] ibid
[6] Shulchan Aruch Harav OC 124:12
[7] Shulchan Aruch OC 124:8, S.A. Harav 124:11
[8] Magen Avraham 124:14
[9] Shulchan Aruch Harav OC 124:11
[10] Shulchan Aruch Harav OC 124:12
[11] Shulchan Aruch OC 124:12
[12] Mishna Berura 124:47
The חזרת הש“ץ, the Chazzan’s repetition of the Amidah on the Sholosh Regalim (Pesach, Shavuos and Sukkos) has a very specific nusach. It’s not easy to describe a melody in words, but we are all familiar with it and many a congregant can be heard humming the melody along with the Chazzan.
Something I have noticed in many Kehillos in the Yomtov חזרת הש“ץ is how the congregation inevitably launches into its Amen before the Chazzan has completed the final word of each Bracha. So for example, when concluding the Bracha הא-ל הקדוש, as the Chazzan sings the first syllable, the Tzibbur has already chorused its Amen while the Chazzan finishes singing the last syllables. Sound familiar?
There is an obligation to answer Amen to every blessing that we hear[1]. This applies even if one is not obligated to hear the blessing, or is not being Yotzai with the blessing. An example would be hearing someone make a Bracha over the food that they are eating. Even if you only hear the end of the blessing or know which blessing has been concluded, Amen must be recited.
The above applies to responding Amen to the Chazoras Hashatz[2] as well. Amen is an affirmation. When responding Amen we should have the Kavanah that what was just recited is true and that we believe in it[3]. Whilst it is only a single small word, it has tremendous power and also many halachic details.
Amen must be said immediately on conclusion of the blessing. An Amen which is said with a delay is referred to as an orphaned Amen אמן יתומה, since it has been separated from its ‘parent’ the blessing[4].
One may also not rush their Amen so that the Alef is pronounced with a shorter vowel sound; either a חטף קמץ or שוה i.e. אְמֵן . This is referred to as an אמן חטופה, a snatched Amen. The same applies if the Alef is not pronounced at all i.e. מֵן. Nor may one cut-off the Amen, אמן קטופה, which may sound like אָמֵ (with the ן at the end being swallowed or dropped)[5].
Amen should be said slowly, taking enough time to be able to say the words א-ל מלך נאמן for which Amen is an acronym. However the saying of Amen should also not be dragged out[6].
What is relevant to our discussion on the Yomtov repetition of the Amidah is the halocha that one may not recite Amen until the entire Bracha has been completed. This is because the Amen is an affirmation on the recital of the Bracha. An Amen answered before the Chazzan fully concludes the blessing is also considered to be snatched[7].
Proper procedure is to wait until the last word of the Bracha has been concluded by the Chazzan and only then, without delay, respond Amen.
The Magen Avraham rules that if the Chazzan is schlepping the singing of ואמרו אמן, the Tzibbur need not (should not) wait until he has finished to respond Amen[8]. This ruling is brought by both the Alter Rebbe’s Shulchan Aruch[9] and the Mishna Berura.
This ruling needs to be qualified. Firstly it is only in cases of excessive Chazzonus when singing the words ואמרו אמן. A lengthy rendition would constitute an interruption between the Amen and the words it is supposed to be affirming. Secondly this ruling only applies to Kaddish. This is because after reciting דאמירן בעלמא or ובזמן קריב the request being made in the Kaddish has been finished and one may technically respond Amen at that point. For Brachos, including חזרת הש“ץ one must wait until the end of the Bracha even if the Chazzan is dragging it out.
So this Sukkos as the Chazzan intones that all so familiar tune in his repetition, pay close attention to start your Amen only after each Bracha has been fully concluded - not jumping in too soon.
Some may argue that it is a cute idiosyncrasy or force of habit which has been done in Ashkenazi communities for hundreds of years. But not every habit is a Minhag, especially when it doesn’t quite fit with the rulings of the Shulchan Aruch.
The couple of more points while we are on the topic;
The Chazzan too should wait until the congregation has finished reciting Amen before commencing the next Bracha. However the Chazzan need only wait for the majority of the Tzibbur to have responded (unless someone is being Yotzai with his Brachos)[10].
When responding one should not recite their Amen louder than the Chazzan[11]. The Mishna Berura qualifies that if it is being done in order to arouse others to respond one may say it louder[12].
And with this we will conclude, and lets us say Amen (correctly)!
___________________________________
[1] 1 Shulchan Aruch OC 215:2
[2] Shulchan Aruch Harav OC 124:9
[3] ibid
[4] Shulchan Aruch OC 124:8, S.A. Harav 124:11
[5] ibid
[6] Shulchan Aruch Harav OC 124:12
[7] Shulchan Aruch OC 124:8, S.A. Harav 124:11
[8] Magen Avraham 124:14
[9] Shulchan Aruch Harav OC 124:11
[10] Shulchan Aruch Harav OC 124:12
[11] Shulchan Aruch OC 124:12
[12] Mishna Berura 124:47