Chapter 16: Answering Amen and Baruch Hu Uvaruch Shemo[1]

Obligation to answer Amen:[2]

1. The greatness and the obligation:

It is an obligation to answer Amen towards the blessing said by a Jew. This applies even if the person who hears the blessing is not obligated in this blessing at all.

The meaning: The word Amen is an acronym for the words Keil Melech Neman, [which means that Hashem is a trustworthy king and will fulfill the blessing]. Amen is an expression of belief coming from the word Hamanas Devarim [i.e. Emuna].

The intent of the Amen by statements: The intent that one is to have in mind upon answering Amen is that the blessing that the person said is true and I believe in this. This intent however is only applicable by those blessings that are factual statements of Hashem’s greatness [such as Baruch Sheamar, Yishtabach, and Goal Yisrael].

The intent by requests such as Kaddish: However, those statements that are a request and appeal towards Hashem, such as the stanzas of Kaddish [which is a request that Hashem return his Shechina] and the like, one is to intend on the future, that the words will come true and his requests will be speedily fulfilled.

Having in mind both intents: Those statements that are both admiration and praise and also hope and anticipation that the words being said will be speedily fulfilled, it is proper to also intend in the Amen both interpretations; that the statement said is true and that his words will come true and it will be speedily fulfilled. An example of such blessings are the middle blessings of Chazaras Hashatz, as well as the blessings of Ritzei and Sim Shalom.

Amen to a blessing that does not include Hashem’s name: Whoever blesses another Jew it is a Mitzvah to answer Amen to his blessing. This applies even though Hashem’s name is not mentioned in the blessing such as a Mi Shebeirach, or Harachaman, or a personal blessing given by a friend and the like. An example of this would be for a mourner to answer Amen towards the comforters parting remarks of consolement. One is however not to answer Amen to a blessing said without Hashem’s name due to doubt, such as Baruch Patrani Meonsho Shel Zeh.

The reward: Whoever answers Amen with all his strength [and concentration] the gates of Gan Eden open before him.

The greatness: Whoever answers Amen is greater than even the person who said the blessing. The reason for this is because in the word Amen is hinted two names of Hashem, both Adniy and Havayah. Alternatively, the reason is because answering Amen includes three Mitzvos: Shavua, Kabala and Emuna.

The punishment: One who hears a blessing and does not answer Amen, his punishment is very great.

Concentrating on the Amen of the answers: Some Poskim rule that one who says a blessing is to concentrate on the Amen said by the people who heard the blessing. Other Poskim however rule that it is not necessary to do so. It is implied from Admur like the latter opinion.  

1. Children answering Amen:[3]

One is to teach his young children and educate them to answer Amen. From the moment that a child answers Amen he has a portion in the world to come.

Towards whose blessing must one answer Amen?

Amen to blessing if did not hear the entire blessing: One is obligated to answer Amen even if one did not hear the entire blessing from beginning to end, but rater only its end. Furthermore, one is obligated to answer Amen even if he did not hear any words of the blessing from the person saying it, so long as he is aware of the identity of this blessing, [and is not intending to be Yotzei with it], in order so it not be an Amen Yesoma.

Amen to blessing if person changed the wording of the blessing: If a person changed the wording of a blessing one is not to answer Amen to his blessing. Nevertheless, if the person is a G-d fearing Jew and changed the wording of the blessing unintentionally or due to lack of knowledge, some Poskim rule one may answer Amen to his blessing.

May one answer Amen to the blessings of one who is praying Shemoneh Esrei aloud? Some Poskim leave this matter in question. Other Poskim side it is permitted/obligated to answer Amen. Other Poskim rule it is forbidden to answer Amen.

Rosh Hashanah/Yom Kippur: During Rosh Hashanah and Yom Kippur one may answer Amen to the blessings of one who is praying Shemoneh Esrei aloud being that they are not doing a transgression. Nevertheless, it is best to distance oneself from the person in order not to hear his blessings.

1. Answering Amen, and to Kaddish and Kedusha of a Minyan that is in a different room?

Once there is a Minyan in the room, any other person can join the Minyan and answer Amen and Kedusha even if he is in a different room or building, from which the voice of the Chazan can be heard. One may likewise be Yotzei a Mitzvah, such as Kiddush, Havdala, Megillah and the like from a different room. If however there are feces or idolatry in-between the two areas, then one is not to answer [Amen], or to Kaddish and Kedusha [or be Yotzei a Mitzvah]. 

Birchas Hanehnin: One cannot be Yotzei a blessing of Birchas Hanehnin over food or drink from a different area.

 

1. Answering Amen, and to Kaddish and Kedusha of a Minyan that he is not participating in?

Not in same room as Minyan: If one is not in the same room as the Minyan and hears Kaddish or Kedusha, some Poskim rule that although he is allowed to answer to the Minyan, nevertheless he is not obligated to do so. Other Poskim however rule that he is obligated to answer, even if he is in another room and is not participating in the Minyan. If, however, one is in the middle of a Mitzvah, such as Davening or learning Torah, he is not obligated to answer.

In same room as Minyan: If one is in the same room as the Minyan then [according to all] he is obligated to answer together with them for Kaddish and Kedusha, and answer Amen to their Bracha. If however one is in the middle of a Mitzvah, such as Davening or learning Torah, he is not obligated to answer. However even in such a case one should answer for Kedusha and Modim, in order so he not explicitly exclude himself from the congregation. However if a public Shiur is taking place in the room, then the participants of the Shiur are not to answer to any matter, even if they are in the same room.

 

F. Answering Amen in middle of Davening:

Answering Amen:[4] In middle of Pesukei Dezimra it is permitted to answer Amen for all blessings.

Amen:[5] One may not answer Amen in middle of Kerias Shema or its blessings, including between the paragraphs, for any blessing, with exception to certain blessings, as will be explained in Chapters 17 and 25.

 

2. How to answer Amen:[6]

Answering 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. These laws apply towards Amen after a blessing, or of Kaddish. [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.]

1. The vowelization and timing-Amen Chatufa:

One is not to answer an Amen Chatufa.  This includes two regulations:

1. One is not to pronounce the Alef of the Amen with a Chataf Kamatz or Kamatz Chataf but rather with a Kamatz Gadol. [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.]
2. One is not to hurry and answer Amen prior to the blessing being concluded. [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.]

1. The pronunciation-Amen Ketufa:

One is not to answer an Amen Ketufa. This includes two regulations:

1. 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. [The same applies for the Alef of the Amen.]
2. One is not to split the Amen into two.

1. The approximation-Amen Yesoma:

One is not to answer an Amen Yesoma. This includes two regulations:

1. 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. The Amen must be answered within Kdei Dibbur of the conclusion of the blessing, which is approximately 2 seconds.

Chazan concludes Kaddish with melody: 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]. [This applies for any blessing that concludes with the words Veimru Amen.]

In proximity of Amen of a congregation: 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. 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: 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.

May one answer Amen to a blessing if he spoke after its conclusion? No.

May one answer Amen to a blessing if the Chazan already began the next blessing? No.

2. 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.

1. The Baal Korei answering Amen:

The Baal Korei must answer Amen to the blessing of the Olah, just like the congregation. The Amen must be answered in close approximation to its conclusion. 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 Koreis 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. 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.

 

1. The speed of Chazaras Hashatz & The problem of Amen Yesoma:[7]

Answering Amen after the start of the next blessing: Included in the definition and prohibition of an Amen Yesoma is that one may not answer Amen to a blessing if the person who said the blessing has already begun the next blessing. Thus, once the Chazan by Chazaras Hashatz begins the first word of Baruch by the next blessing in his repetition, it becomes forbidden for the congregation to answer Amen.

The law for the Chazan: Accordingly, it is an obligation upon the Chazan to make an interval between his conclusion of a blessing, and the start of the next blessing, in order so majority of the congregation can answer Amen prior to him beginning the next blessing. [In other words, he should not begin the next blessing until the congregation has finished answering Amen.] Unfortunately, due to our great sins, many people stumble in this, as when they Daven for the Amud, they quickly begin saying the next blessing immediately after concluding the previous blessing, and do not wait at all in between.

The law for the congregation: In the event that the Chazan does not fulfill the above and rather immediately begins the next blessing prior to the congregation having the ability to properly answer Amen, then some Poskim[8] rule that the negligent Chazan does not have the ability to cancel the rights of the congregation to answer Amen to the blessings of the repetition, and hence if he is going too fast they may nevertheless answer Amen. However, most Poskim[9] rule that the congregation is not the answer Amen to his blessings, as doing so would consist of an Amen Yesoma, and so is the final ruling. Accordingly, a Chazan who recites the repetition too quickly without enough time for the congregation to answer Amen in between blessings, the prohibition against nullifying an Amen is upon his shoulders.

 

1. The length-Amen Ketzara:

One may not answer a short Amen. 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. One however is not to lengthen too much in the Amen, as the word is not expressed properly when it is over extended.

 

1. The loudness:

One who answers Amen is not to lift his voice more than the person who said the blessing. However, if one is doing so in order to motivate the public to answer Amen, then it is permitted to raise one’s voice.

 

1. Do the above regulations of Amen [Yesoma/Ketzara/Chatufa etc] apply when answering Amen to a non-blessing?

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 obligated for one to answer Amen towards.

Do the above regulations of Amen [Yesoma/Ketzara/Chatufa etc] apply when answering Amen to Kaddish? Yes.

May one say the word Amen for no reason? No.

I. Answering Amen to a blessing that one did not hear or does not know its identity:[10]

If one is fulfilling his obligation with the blessing: When one intends to fulfill his obligation with a certain blessing, he is required to hear the [entire] blessing from the person, in order to be allowed to answer Amen and fulfill his obligation. If he did not hear the [entire] blessing, then even if he knows which blessing is being recited, he may not answer Amen [and does not fulfill his obligation, and thus must repeat the blessing].

If one is not fulfilling his obligation with blessing: When one does not intend to full his obligation with a certain blessing then he is obligated to answer Amen, even if he did not hear the entire blessing, or did not hear the blessing at all, so long as he knows the blessing being made. If he does not know of the blessing being made, then he is not to answer Amen.

By Chazaras Hashatz: By Chazaras Hashatz one is to make sure to hear entire blessing of the Chazan in order so he be able to answer Amen according to all opinions. In the event that he did not hear the entire blessing he may still answer Amen, so long as he knows the blessing being made. If he does not know of the blessing being made, then he is not to answer Amen.

By Kedusha/Kaddish/Barchu: One may answer Kaddish, Kedusha and Brachu even if he did not hear the words being said.

Birchas Hatorah: One may answer Amen for Birchas Hatorah even if he did not hear the words being said.

J. May one answer Amen, Kaddish or Kedusha through a microphone?

Kaddish and Kedusha: One may answer Amen to Kaddish and answer Kedusha even if he does not hear the natural voice of the Chazan and only hears it through a microphone system.  Nevertheless, there must be at least a Minyan of people who can hear the natural voice of the Chazan for the Minyan to be able to be valid.  

Chazaras Hashatz:  One is to initially try to hear the actual voice of the Chazan during Chazaras Hashatz. If this is not possible, one may answer Amen even to these blessings, so long as one knows which blessing he is answering Amen towards.

Amen to a blessing:  One may [and is obligated to] answer Amen to any blessing, even if it is heard through a microphone, so long as he is aware of what blessing he is answering for. However, if one needs to be Yotzei this blessing then he may not answer Amen if he hears it through the microphone.  [For example, if one needs to be Yotzei Birchas Hatorah, or Havdala, it does not help for him to hear the blessing from a microphone and rather he must hear it directly from the person saying it.]

K. May one answer Amen, Kaddish, Kedusha through a Telephone, radio, live video/audio internet hookup?

Some Poskim rule that one is not to answer Amen or Kedusha in such circumstances. Other Poskim rule that one is to answer Amen and for Kaddish/Kedusha. Practically, one may be lenient in this matter. [If however there is a number of seconds of delay between the “live” hookup and the actual events taking place then according to all opinions one may not answer Amen to a blessing or to Kaddish/Kedusha. In many live broadcasts there are several seconds of delay between the events and the broadcast, and hence in such a case one may not answer Amen to the blessings or Kaddish.]

Answering Amen to a recording:  One may not answer Amen to a blessing said in a recording. 

L. May one be Yotzei a blessing via Telephone; radio; speakers; microphone etc?

No.  One may not answer Amen to such blessings.

3. Baruch Hu Uvrach Shemo:[11]

Any time one hears Hashem’s name in a blessing, the custom is to recite Baruch Hu Uvaruch Shemo. This is a mere custom, and was not instituted by the Sages. [The saying of Baruch Hu Uvaruch Shemo has high mystical intent.]

Is one to answer Baruch Hu Uvaruch Shemo every time he hears Hashem’s name mentioned? Some Poskim rule one is to answer Baruch Hu Uvaruch Shemo every time he hears Hashem’s name mentioned, even not in a blessing. Other Poskim rule that it is only answered when mentioned in a blessing, and so is the custom.

Is one to answer Baruch Hu Uvaruch Shemo in Birchas Kohanim? Some Poskim rule one is to answer Baruch Hu Uvaruch Shemo upon hearing Hashem’s name in Birchas Kohanim. Other Poskim however rule one is not to answer Baruch Hu Uvaruch Shemo [and so is the custom of many].

Is one to answer Baruch Hu Uvaruch Shemo when hearing the blessing of Mitzvah or Birchas Hanehnin that he is not being Yotzei? Some write that the custom is not to be particular to answer Baruch Hu Uvaruch Shemo for Birchas Hamitzvos or Birchas Hanhenin being that at times people hear these blessings in order to fulfill their obligation, in which case it is forbidden to answer it. Accordingly, the main time for answering Baruch Hu Uvaruch Shemo is by Birchas Hashacar, Chazaras Hashatz, and by an Aliyah.

Is one to answer Baruch Hu Uvaruch Shemo to Birchas Hatorah of an Aliyah? Yes.

If the person is saying the blessing quickly and answering Baruch Hu Uvaruch Shemo will cause one to miss the conclusion of the blessing, what is he to do? In such a case it is better that he be quiet and not answer Baruch Hu Uvaruch Shemo, than to answer it and miss the conclusion of the blessing and end up saying Amen right after saying Baruch Hu Uvaruch Shemo.

Pronouncing the words properly: One must be careful to recite each one of the words Baruch Hu Uvaruch Shemo properly. One is not to swallow any of words or connect them, such as to say Baruchu Uvaru Shemo, [or Berich Shemo] and the like. One is to be careful to recite the words immediately after hearing Hashem’s name and not while Hashem’s name is still being said.

Answering Baruch Uvaruch Shemo when one is in middle of Davening: One who is in an area of Davening in which it is forbidden to make an interval, which is from Baruch Sheamar in Pesukei Dezimra until after Shemoneh Esrei, then he may not answer Baruch Hu Uvrach Shemo to a blessing. [This applies even between the Perakim during Pesukei Dezimra. One may not answer Baruch Hu Uvaruch Shemo even between Yishtabach and Yotzer.

Must one answer Baruch Hu Uvaruch Shemo if he is in the midst of learning Torah? One who is in the midst of learning Torah is not obligated to answer Baruch Hu Uvrach Shemo [or Amen] when he hears Hashem’s name in a blessing.

Answering Baruch Hu Uvaruch Shemo to a blessing that one is being Yotzei: In all situations that one hears a blessing and has in mind to fulfill his obligation through hearing it, such as by Kiddush or Havdala, and blessings said over fruits and over the Mitzvos, he is not to answer Baruch Hu Uvrach Shemo [upon hearing Hashem’s name said in the blessing]. In the event that one said Baruch Hu Uvaruch Shemo to a blessing that one is hearing to be Yotzei, it is possible that even Bedieved he does not fulfill his obligation of the blessing. For this reason it is imperative to warn the public of this matter, as many are unaware of this and incorrectly answer Baruch Hu Uvaruch Shemo. Thus, if one said Baruch Hu Uvaruch Shemo by the blessing. he is to try to hear the blessing again from another person. In the event that he cannot hear the blessing again from another person, he nevertheless fulfills his obligation of the blessing. He is not to repeat the blessing even without Sheim Umalchus.

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[1] See Admur 56 and 124; Ketzos Hashulchan 22:5-7; Ishei Yisrael 4;

[2] See Admur 215:2; Michaber 215:2; Mishneh Brachos 51b; Ketzos Hashulchan 22:6

[3] See Admur 124:10; Rama 124:7 in name of Kol Bo

[4] Admur 51:5; Ketzos Hashulchan 18:2

[5] See Admur 66:5; M”B 66:23; 69:18

[6] Admur 124:1; Ketzos Hashulchan 22:7

[7] See M”B 124:37; Kaf Hachaim 124:49; Halacha Berurah [Yosef] 124:26

[8] Halachos Ketanos 1:55; Toras Chaim Sofer 124:12; Even Yisrael 9:3

[9] Maharam Ben Chaviv in Kol Gadol 40; Yad Aaron on Tur 114; Mahariy Mulko 59; Birkeiy Yosef 124:9; Kesher Gudal 9:29; Shalmei Tzibur p. 89; Shaareiy Teshuvah 124:16; Chesed Lealafim 124:5; Kaf Hachaim Falagi 15:52; Ben Ish Chaiy Teruma 1:12; M”B 124:37; Magen Giborim 124 in Shiltei Hagiborim 4, brought in Biur Halacha 124:11 “Vekodem”; Kaf Hachaim 124:49; Halacha Berurah ibid

[10] Admur 124:11; 215:2

[11] Admur 124:2 and 8; Ketzos Hashulchan 22:5