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DonateAnswering Amen to a blessing contains a number of laws and restrictions. The proper answering of Amen is so severe that Ben Azaiy states in the Talmud that on one’s form of answer is dependent the longevity of his life.[2] These laws apply towards Amen after a blessing, or of Kaddish.[3] [These laws however do not apply towards Amen of a blessing that does not include Hashem’s name, such as a Mi Shebeirach, or Harachaman, or a personal blessing given by a friend and the like.[4]]
A. The vowelization and timing-Amen Chatufa:[5]One is not to answer an Amen Chatufa.[6] This includes two regulations:
- One is not to pronounce the Alef of the Amen with a Chataf Kamatz or Kamatz Chataf but rather with a Kamatz Gadol.[7] [One is likewise not to overemphasize the Mem of the word Amen as this causes the Nun to sound as if it has the vowelization of a Tzeirei.[8]]
- One is not to hurry and answer Amen prior to the blessing being concluded.[9] [This includes the entire last word of the blessing, and thus one is not to answer Amen until it is concluded. This applies even if the Chazan is lengthening the concluding word of the blessing with a melody.[10]]
B. The pronunciation-Amen Ketufa:[11]
One is not to answer an Amen Ketufa.[12] This includes two regulations:
- One is not to skip the Nun of the Amen. Skipping is defined as one that he does not verbalize it strongly enough to be recognizable.[13] [The same applies for the Alef of the Amen.]
- One is not to split the Amen into two.[14]
- Example: Yosef rushes and says, “’Men” without pronouncing the initial Alef. This is incorrect and should be avoided.
- Example: Esther skips the final Nun, pronouncing only “Ame.” This incomplete Amen is improper.
One is not to answer an Amen Yesoma.[16] This includes two regulations:
- Not to delay the Amen: One is not to delay the Amen. Rather, immediately upon the person concluding the blessing he is to answer Amen.[17] [The Amen must be answered within Kdei Dibbur of the conclusion of the blessing[18], which is approximately 2 seconds.[19]]
Chazan concludes Kaddish with melody:[20] If the Chazan is lengthening in melody the recital of the concluding words of Kaddish “Veimru Amen”, then if he is lengthening a lot the congregation is to recite the Amen immediately [upon him beginning the words Veimru].[21] [This applies for any blessing that concludes with the words Veimru Amen.[22]]
In proximity of Amen of a congregation:[23] If a blessing is said in public and the people hearing it answer Amen, then it is permitted to answer Amen so long as majority of the congregation has not yet finished their Amen, [and one knows which blessing was said, as will be explained in Halacha 2].[24] If however the majority of the listeners have already answered Amen then one may not answer Amen even if there is still a minority of people answering Amen.[25] However, there is an opinion[26] who rules that one may answer Amen immediately after the Amen of the congregation, even if the majority of the congregation (or even all the congregation) has already completed their Amen, and if he answers immediately afterwards it is considered as if he is answering Amen after the blessing.[27] Practically, it is all dependent on how close in proximity one’s start of his Amen is to the conclusion of the blessing. Thus, if he heard an individual answer Amen for another person’s blessing and he knows what blessing it is, he may answer Amen after the conclusion of the first Amen, if the first Amen was said without being lengthened. However, by a congregation, in general their Amen is lengthened and drawn-out as it is not possible for everyone to begin and end at the same exact time, and hence if majority of the congregation has answered it is usually too distanced from the concluding blessing for one to answer Amen. However in the event that the Amen of the majority or entire congregation was said quickly and hence its conclusion is in close proximity to the conclusion of the blessing, then one may still answer Amen.
Kaddish/Kedusha and Barchu:[28] The same laws apply towards answering for Kaddish/Kedusha/Barchu, that so long as majority of the congregation has not yet completed their answering, one may still answer. This applies even if one did not hear the words of the Kaddish/Kedusha/Barchu of the Chazan, as will be explained in Halacha 2. (Furthermore, according to the latter opinion brought above, even if majority of the congregation has completed their recital, so long as there are still nine people remaining [who are still answering] it is permitted to answer.[29])
- Not to answer an Amen if did not hear blessing: One is not to answer Amen to a blessing that one did not hear and does not know its identity, as will be explained next.
- Example: You pause for several seconds after hearing Bracha from Chava before responding “Amen.” This delay is not proper; Amen should be answered immediately.
- Answering Amen to a recording:[30] One may not answer Amen to a blessing said in a recording.[31]
Q&A May one answer Amen to a blessing if he spoke after its conclusion?[32] No. May one answer Amen to a blessing if the Chazan already began the next blessing?[33] No. See appendix The Baal Korei answering Amen: The Baal Korei must answer Amen to the blessing of the Olah, just like the congregation.[34] The Amen must be answered in close approximation to its conclusion.[35] Nevertheless, the custom is for the Baal Korei to drag out the Amen more than the rest of the congregation, in order to summon their attention to the start of the reading.[36] [It is however forbidden for the Baal Korei to delay beginning the Amen until the congregation concludes its Amen, as it must be in approximation to the conclusion of the blessing, as stated above. Those Baal Korei who are accustomed to answer Amen only after the conclusion of the congregation, are saying an Amen Yesoma, of which the Sages severely warned against.[37]] |
D. The length-Amen Ketzara:[38]
One may not answer a short Amen.[39] This means that the Amen [may not be said quickly and rather] is to be slightly lengthened. It is to be lengthened to the amount of time it takes to say the words Keil Melech Neman.[40] One however is not to lengthen too much in the Amen, as the word is not expressed properly when it is over extended.
- Example: Leah replies “Amen” so quickly that it sounds clipped or abrupt. Instead, lengthen the word slightly, saying it calmly.
One who answers Amen is not to lift his voice more than the person who said the blessing.[42] [However, if one is doing so in order to motivate the public to answer Amen, then it is permitted to raise one’s voice.[43]]
- Example: Moshe yells “AMEN!” louder than the person who blessed, disturbing others. Amen should not be shouted unless they encourage group participation.
Q&A Do the above regulations of Amen [Yesoma/Ketzara/Chatufa etc.] apply when answering Amen to a non-blessing?[44] These laws do not apply towards Amen of a blessing that does not include Hashem’s name, such as a Mi Shebeirach, or Harachaman, or a personal blessing given by a friend and the like. The concept of Amen Yesoma and the like were only applied towards an Amen of a blessing that is obligatory for one to answer Amen towards.[45] Do the above regulations of Amen [Yesoma/Ketzara/Chatufa etc.] apply when answering Amen to Kaddish?[46] Yes. May one say the word Amen for no reason?[47] No. |
Table 2: Proper Answering of Amen
| Type of Amen | Description | Notes |
| Amen Chatufa | Incorrect vowelization | Avoid pronouncing Alef with Chataf Kamatz |
| Amen Ketufa | Skipping letters | Avoid skipping Nun or splitting Amen |
| Amen Yesoma | Delayed Amen | Answer immediately after blessing |
| Amen Ketzara | Short Amen | Slightly lengthen Amen |
| Loudness of Amen | Not louder than blessing | Permitted to motivate public |
[1] Admur 124:11
[2] Brachos 47a
[3] Regarding that the law of Amen Yesoma applies by Kaddish so rules: Admur 56:4; 124:11; M”A 56:6; M”B 56:10; Igros Moshe 4:1
[4] Chavas Daas Y.D. Kuntrus Beis Hasafek 110:20; Piskeiy Teshuvos 124:14
[5] Admur ibid; Michaber 124:8; Brachos 47a
[6] The severity: Ben Azaiy stated that whoever answers an Amen Yesoma his years will be snatched r”l. [Brachos ibid]
[7] Admur ibid; Michaber ibid
[8] Kaf Hachaim 124:45
[9] Admur ibid; Aruch “Amen”
[10] M”B 124:35; See Rivivos Efraim 1:88; Piskeiy Teshuvos 124 footnote 129
[11] Admur ibid; Michaber ibid; Brachos ibid
[12] The severity: Ben Azaiy stated that whoever answers an Amen Ketufa his years will be cut r”l. [Brachos ibid]
[13] Admur ibid; Michaber ibid
[14] Admur ibid; Rama ibid; Aruch ibid
[15] Admur 124:11; Michaber 124:8; Brachos 47a
[16] The severity: Ben Azaiy stated that whoever answers an Amen Yesoma his children will be Yesomim r”l. [Brachos ibid]
[17] Admur ibid; Rama ibid; Abudarham ibid
[18] M”B 124:34 based on P”M 124; See Biur Halacha 124:8 “Miyad”; Betzeil Hachomha 5:17
[19] Piskeiy Teshuvos 124:14
[20] Admur ibid; M”A 124:14; M”B 124:35
[21] The reason: As the great lengthening of a Niggun is considered an interval. [Admur ibid]
[22] See Piskeiy Teshuvos 124 footnote 129
[23] Admur 124:11
[24] The reason: Even though many people in the congregation have already finished answering Amen, such as is the case if one finished Shemoneh Esrei as the Chazan concluded a blessing and many people in the congregation have already answered Amen, nevertheless, so long as majority of the congregation has not yet completed the Amen he may answer with them. (Now, although there is delay between the conclusion of the blessing and the start of his Amen, nevertheless) so long as the majority of the congregation has not completed their Amen it is still considered that the aspect of this blessing has not been fully completed, as the answering of Amen is also part of the blessing, as explained in 167:3. [Admur ibid, parentheses in original]
[25] The reason: (As one does not answer Amen after an Amen but rather after the blessing, and the one is required to answer Amen immediately after the conclusion of the blessing, otherwise it is considered an Amen Yesoma.) Now, although there are a minority of people that are still reciting Amen, nevertheless this is due to the fact that they lengthen the Amen, and therefore their Amen is meaningless sin this regard, as one who lengthens in Amen too much is making a mistake. Accordingly, the aspect of the blessing has been fully completed upon the majority of the congregation completing their Amen. (If one were to now answer Amen it would be considered an Amen Yesoma, being that it has a long delay between the conclusion of the blessing and the start of his answer. Now, although the Amen of the congregation is also part of the blessing, nevertheless one may not answer Amen after them, as one does not answer Amen after an Amen but rather after the person saying the blessing.) [Admur ibid, parentheses in original]
Other opinions: Some rule that one may answer Amen even after majority of the congregation has completed their Amen, so long as its Kdei Dibbur of the Amen of the majority. [Biur Halacha 124:8 “Miyad”; Piskeiy Teshuvos 124:14]
[26] 2nd opinion in Admur ibid; Taz 124:6
[27] The reason: As the entire congregation began their Amen immediately after the conclusion of the blessing, [and there is hence no interval involved]. [Admur ibid]
[28] Admur ibid; Rama 124:11
[29] Admur ibid, parentheses in original
The reason: The reason one requires nine people remaining is because a Davar Shebekidusha may not be said with less than ten people and the nine people join the Chazan for a Minyan. [Admur ibid]
[30] See Admur 124:11 regarding the definition of an Amen Yesoma; Mishpitei Uziel ibid; Piskeiy Teshuvos 215:3
[31] The reason: If it is not live then there is no greater Amen Yesoma than this. [See Admur ibid]
[32] Rav Akiva Eiger, brought in Biur Halacha 124:11 “Vekodem”
[33] Magen Giborim, brought in Biur Halacha 124:11 “Vekodem”
[34] See M”B 141:17 in name of Elya Raba and Shaar Efraim
[35] Admur 124:1; Michaber 124:8; Brachos 47a
[36] M”B ibid
[37] See Admur ibid; Brachos ibid; Piskeiy Teshuvos 139 footnote 70
[38] Admur 124:12; Michaber ibid; Brachos ibid; Rashi on Rif 35
[39] The severity: Ben Azaiy stated that whoever answers an Amen Ketzara his years will be shortened r”l. Whoever lengthens his Amen, his years are likewise lengthened [Brachos ibid] The reason for this is because one who hastily says his Amen appears as if the Amen is a burden that he wishes to cast off of him. [M”B 124:36; Beis Yosef 124]
[40] The reason: As Keil Melech Neman is the Roshei Teivos of the word Amen. [Admur ibid and 61:4; Levush 124:4]
[41] Admur 124:13; Michaber 124:12; Brachos 45a and 47a according to Nussach of many Rishonim
[42] The reason: As the verse [Tehillim 34:4] states “Gadlu LaHashem Iti Uneromima Shemo Yachdav.” [Admur ibid]
[43] M”B 124:47
[44] Chavas Daas Y.D. Kuntrus Beis Hasafek 110:20; Piskeiy Teshuvos 124:14
[45] Although it is a Mitzvah to answer Amen to one who hears someone blessing a Jew, nevertheless, seemingly it is not an obligation to do so. [Admur 189:6 “It is a Mitzvah to answer Amen”; However some Poskim rule it is an see an obligation to answer Amen to a prayer or blessing, such as Harachaman. [M”A 215:3 in name of Midrash; Chesed Lealafim 215:4; Kaf Hachaim 215:11]
[46] Regarding that the law of Amen Yesoma applies by Kaddish so rules: Admur 56:4; 124:11; M”A 56:6; M”B 56:10; Igros Moshe 4:1
[47] Derisha 127:1 “It is forbidden to answer Amen for no reason”; Se also M”B 215:21; Biur Halacha 215:4 “Veassur”
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