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As far as I can see, we still view the repetition of the Amida as an obligation (as indicated in footnote two, here), and require the Shatz to be precise and say the right prayers in order to fulfill this obligation, so much so that we correct the Chazzan if he makes mistakes regarding insertions, changes or omissions (as per #7 here, and the language of "when he is corrected").

There are also laws regarding who is a viable choice to represent the kahal in prayer, including rules which sometimes bar and sometimes allow someone who mis- (or differently) pronounces words.

If someone davening for the amud and repeating shmoneh esrei skips words or mispronounces them, is there an obligation to correct him the way a gabbai would correct someone reading from the Torah (assuming that the nature of the mispronunciation or omission would, in a parallel Torah reading case, qualify for being corrected)?

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