Daily Halacha: How loud is loud – Laws of Verbalization & sound level by Shemoneh Esrei (Sunday, 8th Teves)

How loud is loud – Laws of Verbalization & sound level by Shemoneh Esrei:[1]

Shemoneh Esrei is that special moment when the entire room falls silent. Everyone is focused, lips moving gently, hearts turned upward in prayer. But what does “silent” really mean? On one hand, halacha teaches that it should be said quietly—yet some people take this to the extreme, barely moving their lips and not even hearing their own words. Is that correct? On the other hand, some whisper audibly enough that those standing nearby can hear, which can be distracting in a communal setting.

This raises important questions:

• What does halacha dictate regarding the proper sound level for Shemoneh Esrei?
• How quiet is quiet—must one hear their own words, or is lip movement enough?
• What is the ideal balance between concentration and discretion?
• Are there differences between praying alone and praying in a minyan, where disturbing others is a concern?

In the following discussion, we will explore these issues and clarify the halachic guidelines for verbalization and sound level during Shemoneh Esrei.

Verbalizing the words:[2]

Each word of the prayer of Shemoneh Esrei must be properly verbalized. One is not to pray in his thought alone but must rather verbalize the words with his lips, and pray loud enough for his ears to hear what he is saying, although doing so in a whisper, as will be explained next.

If one Davened in his thought without verbalizing the words with his lips:[3] If one Davened Shemoneh Esrei in his thoughts without verbalizing the words, he does not fulfill his obligation. [However, in a time of need that it is impossible to Daven with one’s mouth, he should think the words.]

Davening loud enough so ears can hear:[4]

The words of Shemoneh Esrei must be recited loud enough for one’s own ears to hear them. Nonetheless, he is to recite them quietly in a way that no one else can hear his voice, as explained next.

If one Davened so quietly that his own ears cannot hear the words:[5] If one verbalized the words of Shemoneh Esrei very quietly to the point that his own ears could not hear his words, then he nevertheless fulfills his obligation.

Davening quiet enough so no one else can hear:[6]

How quietly? One may not pray aloud[7] (to the point that a person who is standing past 4 cubits from him is able to hear him[8]) as the verse[9] states “Only her lips were moving, and her voice was not heard.” [However, from this teaching alone it seems that it would remain permitted to Daven Shemoneh Esrei loud enough for people within his four Amos to hear. However,] (the Sages instituted that a person is to pray in complete silence, that only his own ears hear what he is saying in order not to embarrass the transgressors which confess their sins in their silent prayer.[10]) [Thus, one must Daven Shemoneh Esrei in such silence that no one can hear him.]

Loud prayer shows lack of faith and false prophecy: Anyone who makes his voice be heard during prayer [to even those who stand outside of his four Amos] is considered to be amongst those who lack faith, as such behavior implies so to say G-d will not be able to hear him if he prays silently.[11] Furthermore, one who prays very loud [in as screaming tone] is considered to be amongst the false prophets being that the verse[12] states regarding them “And they called in a loud voice”.[13]

Cases of exception that one may pray out loud:[14]

If praying aloud will help one concentrate: If one is not able to concentrate when praying silently[15], or if he is able to concentrate but is able to concentrate better when praying aloud[16], then it is permitted to raise his voice in order to have better concentration if he is praying in private. However, when praying with a congregation, it is forbidden for him to raise his voice [even to increase his concentration] being that doing so is of disturbance to others. Rather, in such a case that one is not able to concentrate when praying quietly, he should go [listen to the prayers of the congregation] and then go pray at home aloud.[17]

Praying aloud in order to teach others how to pray:[18] Even if one is able to concentrate while praying in silent equally to when praying aloud, nevertheless, it is permitted for one to pray aloud when praying at home in order to teach his household the Nussach of the prayer.

During Rosh Hashanah and Yom Kippur:[19]

Based on the above ruling, it is customary to pray Shemoneh Esrei aloud on Rosh Hashanah and Yom Kippur.[20] Nevertheless, it is better not to pray aloud if one is able to concentrate [even when praying silently].[21] In any event [even one who chooses to pray aloud] he must beware from raising his voice too loud [during the prayer].[22] [Practically, the custom today is to pray silently just like the rest of the year.]

The Chazan:[23]

Despite the above ruling, a Shaliach Tzibbur [not only must he Daven loud enough for the congregants to all hear, but furthermore] he may raise his voice even louder than necessary in order to awaken concentration and to be heard clearly. Such a Chazan is acting appropriately, since the main part of the prayer of the shaliach tzibbur was instituted to be said aloud. Nonetheless, those who do so in order to show off their voice are acting improperly.

Shemoneh Esrei in future times – Out Loud:[24]

In our present era, Shemoneh Esrei is recited in silence, reflecting its spiritual association with the level of Malchus and Shevet Yehudah—a state that serves as a mere recipient of the higher levels, represented by Yosef, the level of Yesod. However, in the future, Malchus will be elevated, and at that time Shemoneh Esrei will be recited aloud, expressing its transformed status from a receiver to a giver. Today, Shemoneh Esrei resembles the quiet bride beneath the chuppah, receiving the ring and consenting silently to the marriage. In the future, however, there will be Kol HaKallah—the voice of the bride—who will speak joyfully and exult with the groom, as the “woman of valor” becomes the crown of her husband.

Summary:

Shemoneh Esrei is designated as the silent prayer, and halachic guidelines clarify the definition of “silent.” Each word must be distinctly enunciated with the lips—in a whisper audible to oneself, yet not to others. Reciting the prayer more audibly in a way that others can hear is generally prohibited, as it can indicate a deficiency in faith; exceptions include situations where one is alone and seeks enhanced concentration, or when instructing others. Within a minyan, causing distraction is strictly forbidden. The practice currently expresses the humility associated with Malchus, akin to a reserved bride, while in the Messianic era, Shemoneh Esrei will be recited aloud, reflecting its elevated status and joy.

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[1] See Admur 101:2 “One should not pray only in his heart, but must articulate the words with his lips and make them audible to his own ears in a whisper, without raising his voice (so that someone standing beyond four cubits does not hear). As it is said: “Only her lips moved, but her voice was not heard.” Anyone who raises his voice in prayer is considered to be of little faith, as if he believes that God does not hear silent prayer. (The Sages instituted that prayer should be completely whispered, heard only by one’s own ears, so as not to embarrass sinners who confess their transgressions during prayer.)”; 101:3 “If one cannot concentrate while whispering, or cannot concentrate as well as when speaking aloud, it is permitted to raise his voice in order to concentrate properly—provided he is praying alone. But in public, it is forbidden to raise one’s voice because it disturbs others. If he cannot concentrate while whispering, he should go and pray at home aloud. Even if he can concentrate equally well in a whisper, if he raises his voice at home so that his household learns the prayer text from him, it is permitted. Therefore, it is customary on Rosh Hashanah and Yom Kippur to raise voices so that people can learn from one another, since these prayers are unfamiliar. Additionally, it helps arouse greater concentration, as these are days of repentance. There is no concern that people will disturb or confuse one another, since everyone has prayer books and machzorim. Nevertheless, it is better to pray in a whisper if one can concentrate. In any case, one must be careful not to raise his voice excessively, for anyone who raises his voice too much is likened to the false prophets, of whom it is said: “And they called out in a loud voice.” However, a prayer leader (shaliach tzibbur) who raises his voice to awaken concentration and to be heard clearly by the congregation is acting properly, since the main part of the prayer of the shaliach tzibbur was instituted to be said aloud. But those who do so to show off are acting improperly” 101:4 “One who prays in a whisper and does not make the words audible to his own ears has fulfilled his obligation. But if he prays only in his heart without articulating the words with his lips, he has not fulfilled his obligation—because thought is not the same as speech.”; Michaber 101:2-3; Kaf Hachaim 101:6-15; Piskeiy Teshuvos 101:4; Likkutei Sichos 35 p. 192, printed in Shulchan Menachem 1:75

[2] Admur 101:2; Michaber 101:2; Tur 101:2; Rambam Tefila 5:9; Rav Hamnuna Brachos 31a; Ketzos Hashulchan 20:17

[3] Admur 101:4 [See also Admur 62:3 and 94:7]; M”A 101:2

[4] Admur 101:2 [See also Admur 62:3]; Michaber 101:2; Tur 101:2 in his conclusion; Rambam Tefila 5:9; Brachos 31a; Yerushalmi Brachos 2:4; Rashba Brachos 31a; Hagahos Maimanis Tefila 5 Os Nun; Beis Yosef 101 that so is the Halacha; Bach 101; Ketzos Hashulchan 20:17; Alef Hamagen 582:42 in name of Poskim; Halichos Olam Parshas Mishpatim; Likkutei Sichos 35 p. 192; Piskeiy Teshuvos ibid

Other Opinions: Some Poskim rule that Shemoneh Esrei should be recited quietly, to the extent that even the individual praying does not hear their own voice. [Opinion in Tur 101 which brings proof from Tosefta; Tosefta Brachos 3:9; Zohar Vayakhel 202 brought in Bedek Habayis of Beis Yosef 101 and 141 and Shlah p. 250a last line and Peri Chadash 101:2 “If that prayer is heard by the ears of a human being, then no one Above pays attention to it. Furthermore, the word of prayer becomes united in the supernal world, and a word that belongs to the supernal world does not need to be heard.”; Zohar Parshas Vayigash “A person does not need others to hear his voice in prayer, but rather should pray silently, with a voice that is not heard. This is the prayer that is always accepted.” And your mnemonic (hint) is: “והקֹל נשמע” — the word “קֹל” (voice) is written without the letter vav, indicating a voice that is not heard — this is the one”, Seder Eliyahu Raba 26 “Whoever raises his voice to his ears is considered to be testifying falsely and some say he is considered to have lack of faith.”; P”M 101 A”A 3 in opinion of M”A; Peri Chadash 101:2; Hagahos Rebbe Akiva Eiger 101 that so is implied from Rashi Yuma 19b; M”E 582:27; Shaareiy Teshuvah 101:2; M”B 101:5; Nimukei Orach Chaim 582 based on Tana Dvei Eliyahu 28 [there it states that one who hears his words is testifying false testimony and lacks belief in G-d; Darkei Chaim Veshalom 148; Hanhags Chasam Sofer in name of Sefer Tomar Devora 1:3; Poskim brought in Kaf Hachaim 101:7-8 and 582:57 based on Zohar and Arizal; See Likkutei Sichos ibid footnotes 1-10 and 38-41] Practically however the Poskim rule that one is to Daven loud enough for his own ears to hear [Admur 101:2; Machazik Bracha 141:2 that the Zoharic ruling is not meant for the average individual], and the above statement of the Zohar will only take place in the times of Moshiach. [See Torah Or Vayigash 45; Likkutei Sichos 35 p. 192]

[5] Admur 101:4 [See also Admur 62:3]; M”A 101:3; Yerushalmi Brachos 2:4; Rashba Brachos 31a; Hagahos Maimanis Tefila 5 Os Nun; Beis Yosef 101; Bach 101; Olas Tamid 101:3

[6] Admur 101:2

[7] Admur ibid; Michaber 101:2; Tur 101:2; Rambam Tefila 5:9; Rav Hamnuna Brachos ibid

[8] Admur ibid in parentheses; Yerushalmi Brachos 4

[9] Shmuel 1 1:13

[10] Admur ibid in parentheses; Sotah 32b; Rashi ibid; See also Admur 697:4; Chikrei Halachos 6 p. 70; Ohalei Sheim 5:173; Hearos Ubiurim Ohalei Torah 612 p. 6

[11] Admur 101:2; Tur 101:2; Brachos 24b; Levush 101:2; Olas Tamid 101:4

[12] Melachim 1 18:28

[13] Admur ibid; Brachos 24b; Mahariy Viyal 191; Shlah 214a; Elya Raba 582:20; See Rama 101:3 and Darkei Moshe 101

[14] Admur 101:3; See Likkutei Sichos ibid footnotes 12-16 for the dispute between the Tur and Beis Yosef

[15] Admur 101:3; Michaber 101:2; Tur 101; Rav Huna Brachos 24b

[16] Admur ibid; Taz 101:1

[17] Admur ibid; Perisha 101:7

Other Opinions: Some Poskim rule that one is not allowed to pray without a Minyan simply for the sake of saying the words aloud for purposes of Kavana. [Biur Halacha 101 Deasi in name of P”M; Piskeiy Teshuvos ibid footnote 35]

[18] Admur ibid; Rama 101:2; Tur 101:2; Yerushalmi Brachos 4:1; Ravayah Brachos 71 and Pesachim 529; Rashba Brachos 31a; Shibulei Haleket 17; Mordechai Yuma Remez 725; Hagahos Maimanis Tefila 5 Os Nun; Beis Yosef 101; Bach 101; Olas Tamid 101:3; See Likkutei Sichos ibid in length for the explanation of the opinion of the Tur

Other Opinions: Some Poskim rule that one is not allowed to pray aloud for the mere sake of teaching others the wording of the prayer. [Beis Yosef 101, as explained in Likkutei Sichos ibid in length]

[19] Admur 101:3; Michaber 582:9 “Although throughout the rest of the year one prays in silent, on Rosh Hashanah and Yom Kippur the custom is to pray aloud.”

Other Opinions: Some Poskim rule that one is not allowed to pray aloud even on Rosh Hashanah. [Mateh Efraim 582:27]

[20] The reason: This is done in order to teach others [the dialect] of the prayer being that people are not accustomed to these prayers. [Admur ibid; Vetzaruch Iyun how this reason is relevant if everyone has a Machzor which they read from.] Alternatively, this is done in order to help increase one’s concentration being that these days are days of repentance. [Admur ibid; Levush]

Why we do not suspect for disturbances? We do not suspect that praying aloud on these days will disturb others and cause them to make mistakes in their prayer being that their prayer books and Machzorim are held in their hands. [Admur ibid]

[21] Admur ibid; Shlah 214a; Elya Raba 582:20; Peri Chadash [based on Zohar]; Machazik Bracha 582:8 [“based on Zohar and Arizal certainly one must pray silently on Rosh Hashanah and Yom Kippur that they are days of judgment, (as the Zohar states that one who raises his voice in prayer his prayer is not heard above)”]; Maaseh Rav 203; Chayeh Adam 139:2 [every G-d fearing Jew is to Daven silently]; M”E 582:27 [“Best to protest against those that raise their voice”]; Shaareiy Teshuvah 582:8; Aruch Hashulchan 582:14; M”B 101:11; Kaf Hachaim 582:57; Menachem Tziyon Leil Rishon R”H [“The Tur and Beis Yosef were Ohev Yisrael and hence were Melamed Zechus for the simple folk that did not know to Daven silently on Rosh Hashanah, however in truth it is better to Daven silently. Furthermore, the law of a silent prayer is derived from Chana which said her prayer on Rosh Hashanah!”]

Verbalizing the words silently that not even the ear can hear: Some Poskim rule that one is to verbalize the words in such a quiet tone that even his own ears are unable to hear it. [M”E 582:27; Nimukei Orach Chaim 582 based on Tana Dvei Eliyahu 28 [there it states that one who hears his words is testifying false testimony and lacks belief in G-d]; Poskim brought in Kaf Hachaim ibid based on Zohar and Arizal] Practically however the Poskim rule that one is to Daven loud enough for his own ears to hear [Admur 101:2; Alef Hamagen 582:42 in name of Poskim], and the above statement of the Zohar will only take place in the times of Moshiach. [See Torah Or Vayigash 45; Likkutei Sichos 35 p. 192]

[22] Admur ibid; Brachos 24b; Mahariy Viyal 191; Shlah 214a; Elya Raba 582:20; See Rama 101:3 and Darkei Moshe 101

The reason: As anyone who raises his voice very loud [in prayer] is considered from amongst the false prophets being that it says on them “And they called in a loud voice”. [ibid]

[23] Admur 101:3 [See Admur 53:14]; Taz 101:3;

[24] Torah Or Vayigash p. 45 “Therefore, in the present time, in this era of exile, we say “Who gladdens groom and bride,” because the bride—representing the Shekhinah (the feminine aspect, Malkhut)—receives her light through the groom, which is Ze’ir Anpin. But in the future, after she has already been elevated, we will say “Who gladdens groom with the bride,” for through the bride the groom will be gladdened. This is because the higher feminine (א”ח) becomes the crown of the masculine (עט”ב), as explained above. And this is the meaning of the verse: “Soon will be heard… the voice of the bride.” For now, in exile, it is said: “I was mute in silence,” meaning she (the Shekhinah) is in a state of silence, like a mute person who cannot open his mouth. Therefore, the groom says, “Behold, you are betrothed to me,” and the bride remains silent. But in the future, when she is elevated higher and higher, she too will become a source of influence, and this is called “the voice of the bride.” Similarly, we can understand the matter of the Amidah prayer being recited silently: this applies only in this present era, when the feminine aspect is in a state of receiving and not of giving. But in the future, when she will be elevated to the level of a giver, like the masculine itself, then the Amidah will be recited aloud, and it will be the voice of the bride. And this is sufficient explanation”; See Likkutei Sichos 35 p. 197 in length