Our prayers often end with the phrase וְאִמְרוּ אָמֵן. Kaddish also ends with it, as follows:

עוֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו הוּא יַעֲשֶׂה שָׁלוֹם עָלֵינוּ וְעַל כָּל יִשְׂרָאֵל וְאִמְרוּ אָמֵן:‏

Am I to understand that the prayer leader is saying (1) וְאִמְרוּ - (now respond) and we are to respond together with him אָמֵן, or is the prayer leader saying (2) וְאִמְרוּ אָמֵן - (now respond אָמֵן) to which we respond after him אָמֵן.

I have heard different synagogues do different versions.

Oruch Hashulchan (OC 56:6) quite clearly goes for (2), as he says:

"ואחר "ואמרו אמן" עונין "אמן

Does anyone differ with the Oruch Hashulchan?

(related Why demand Amen via V'Imru Amen (ואמרוּ אָמֵן) at end of kaddish versus just amen elsewhere?)

  • I can inform you that it seems that the yekkish minhag is to say אמן with the chazan, based on personal experience in Munk's (GGBH) in London Jan 2, 2017 at 9:10

1 Answer 1


The Mogain Avraham in Siman 124' S'eef Koton 14' says ואם החזן מאריך בנגון של ואמרו אמן יאמרו אמן מיד כי הנגון הוי הפסק",meaning that if the Chazan stretches out the ואמרו אמןthen one should say Amain right away.

The Mishna Berura upon citing him in S'eef Koton 35' explains"ודווקא לענין קדיש שכבר כלה עצם הבקשה אחר תיבת בזמן קריב או אחר תיבת דאמירן בעלמא אבל אם הש''ץ מאריך בשאר בסופה באיסה נגון לא יענה אמן כל זמן שלר סיים רת עצם התיבה של הברכה"

Now from here we clearly see that the Tefila is finished even before the word ואמרו and,albeit בדיעבד in regular circumstances, one is allowed to answer Amain even before ואמרו which is why when the Chazan stretches it,one may do so even לכתחילה.

  • Many don't realize this, but these sources are probably discussing a very specific custom to sing that phrase in a special way on certain specific occasions. See Yerushaseinu Vol 4.
    – Double AA
    Oct 27, 2017 at 15:33

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