Hot answers tagged

11

I don't know about whether such a practice technique is permissible, but I'd recommend against it for other reasons. Unfortunately, due to Torah-readers' habit of singing "Amen" as an introduction to their reading, they sometimes end up delaying this response until too long after the blessing it's responding to. (The response is supposed to be "immediate" ...


9

Qitzur Shulhhan Arukh - Yalqut Yosef, Siman 109:6 states: ומי שמאריך בתפלתו באופן שהצבור מסיימים להתפלל ערבית, והוא עדיין בתפלתו, ובליל ח' לחודש שהצבור מברך ברכת הלבנה, מפסיד אמירת הברכה ברוב עם, יש לו להשתדל להתרגל לכוין מהר, כדי שיסיים את התפלה ויאמר ברכת הלבנה עם הצבור ברוב עם. אבל אם הצבור מתפלל יותר מדאי במהירות, והוא מתעכב לצורך כוונה הכרחית בביאור ...


7

Yes, the Chazzan must say that line out loud. In fact, as part of his job as Chazzan, he should really recite all the blessings surrounding the recitation of Shema, in the morning and the evening, aloud in order to fulfill anyone's obligation. However, R Yosef Eliyahu Henkin writes that at the very least he must recite the closing of each blessing, a small ...


6

The Shulchan Aruch 59:4 says not to answer amen after Ahava Rabbah/Olam. The Rema to 61:3 says that the custom is people finish Ahava Rabbah before the Shatz, so they can answer Amen. The Mishnah Berurah 59:4 § 25 (linked above) explains that Ahava Rabbah isn't a regular birkas hamitzvah, where you shouldn't speak before doing the mitzvah. It sounds like ...


5

Luach Davar B'Ito 5771 page 283 says that you do not say Amein after V'leslichas Avon, you say Amein after V'lchaporas Pesha.


5

R. Shraga Feivish Schneebalg has a responsum about this precise question, in Shu"t Shraga Hameir 8:23. He begins by noting that he had this question for many years, but because it was not relevant to him (as he was a man) and no one had ever asked him for a ruling he never recorded his view. Now, since someone asked him, he wrote a responsum about it. At ...


4

The Rivevos Ephraim 8:102:2 writes that watching the syium hashas (live)on tv and hears kaddish ,one can answer amen yehei shmei rabbah... Since it is not the shem Hashem,he also talks about hearing thunder over the phone and holds one may say bracha without Shem UMalchus. רבבות אורח חיים אפריפ


4

It is a long beracha, called the Birchat Me'ein Sheva. It starts with Baruch and ends with Baruch. The Mechaber Orach Chaim 268:8 writes that one praying alone should not say the blessing. The Ramah adds that one who wants to may do so, by skipping the beginning and conclusion of the blessing. The Be'er Heitev explains that this means the one praying ...


4

The Shulchan Aruch says that one should not answer to kaddish or kedusha in the middle of amidah. He says that one should stop praying, listen and lechaven and that will be as though one answered. In Pninei Halacha Rabbi Eliezer Melamed brings sources that some say that doing so would constitute a hefsek. His conclusion is that one should wait and listen, ...


3

Explicit Kitzur Shulchan Aruch in 15:4 - סימן טו - דיני קדיש וברכו וצרוף עשרה ואם יצאו מקצתן ודין השליח צבור צְרִיכִין שֶׁיִּהְיוּ כָּל הָעֲשָׂרָה בְּמָקוֹם אֶחָד, וְהַשְּׁלִיחַ צִבּוּר עִמָּהֶם, אֲבָל אִם מִקְּצָתָם בְּחֶדֶר זֶה וּמִקְּצָתָם בְּחֶדֶר אַחֵר, אֵינָם מִצְטָרְפִין, אַף עַל פִּי שֶׁהַפֶּתַח פָּתוּחַ בֵּינֵיהֶם, וַאֲפִלּוּ אִם הָרֹב הֵמָּה ...


3

In case this satisfies you, the Magid Meisharim discusses this in his own way. The Beis Yosef quotes the Shiblei Haleket that since the ten prasises in Kaddish correspond to the ten commandments we separate the first two from the rest just as at mount Sinai the first two were separate, since we heard them straight from God: ומפני מה הפסיקו בין "יתגדל ...


3

This halacha is mentioned in Kol Bo (§24). The Kol Bo mentions two possible reasons1 for why someone should not answer amein with food in his mouth: Just as a person should not recite a b'racha with food in his mouth,2 he should not answer amein to a b'racha if food is in his mouth. It is dangerous to talk with food in one's mouth. The Kol Bo prefers the ...


3

From the Ben Ish Chai (end of Parshas Vayachi): אות טז: … עוד נשאלתי שם בעשרה שלמדו תהלים ורוצים כלם לומר קדיש שאין שום אחד עונה והבאתי דברי הרב בני יאודה עייאש ז״ל סי׳ ג׳ והארכתי קצת בזה והעלתי דלכתחילה יזהרו להיות אחד עונה להם הקדיש׃ He cites the Bnei Yehuda Siman 3 who writes about this and says that in a case when all are saying kaddish ...


3

Your question is not clear, but: If it's an actual prayer, then added in "sounds" are acceptable. It's not unusual for a Chazzan to add in la-lala-la or similar - so as to stretch the words to the tune. Answering Amein is correct. If it's a parody that simply sounds like a prayer then there's a problem answering Amein (called an orphaned Amein - one without ...


3

From Halachapedia https://halachipedia.com/index.php?title=Netilat_Yadayim_upon_Waking_Up It is not permissible to learn or even think Torah before washing one's hands. However, if one is going to miss the chance to make a bracha or answer amen one should just rub his hands against someone to clean them and say the bracha or answer amen. If one slept in ...


2

I can't say for certain for kaddish, but for sure for brachos the mishnah berurah quotes a machlokes and writes that one should not say amein if unsure the bracha.


2

As an aside, the prompting of "ואמרו" is not found in all early manuscripts of the kaddish, some have "ונאמר". Dr. de Sola Pool, in his 'The Kaddish' (pg. 42), posits that the idea was to seal closing doxologies as we have elsewhere in the bible where a chapter is ended with the congregation joining in responding "amen" (see ibid. ft. 80). Prior to this ...


2

I spoke to my Rav about this and he said that one starts over (as stated in the Aruch Hashulchan) for Mincha, but for Shacharit there is Smichat geulah l'tefilah, that is to say that one should continue straight from barchu through the end of the Amidah without a break. Therefore for shacharit you should say all aloud with the chazzan and not say amens, ...


2

Where is the source for not answering אמן to a ברכה until it is totally finished It's called an אמן חטופה and the Rambam (Hil. Brachot 1:14) already codifies it. The source is from Brachot 47a. As the Kitzur Shulchan Aruch (6:10) defines it: גַּם יִזָּהֵר מְאֹד שֶׁלֹּא יַעֲנֶה אָמֵן קֹדֶם שֶׁסִּיֵּם הַמְבָרֵךְ כָּל הַבְּרָכָה, כִּי זֶהוּ אָמֵן חֲטוּפָה ...


2

אמן יתומה typically means waiting too long to respond to Amen after berachah has been given. I think your case is similar to אמן יתומה since it is an Amen which is not connected to any berachah. The focus of your Amen during a real aliyah is that you are sharing the beracha with the oleh. Originally, each oleh read his own aliyah, and so he said a beracha ...


2

That phrase is the start of one long b'racha ending Baruch Ata Hashem, Yotzer Ham'orot, and not a b'racha of its own. Therefore you should not say "Amen" at that point (after Et Ha Kol) but only at the end of the b'racha itself. Look at the Mishnah B'rachot, chapter 2 where it refers to "breaks" in these prayers. http://www.emishnah.com/PDFs/Berakhot02.pdf ...


2

In the respective inside back covers of the popular sidurim תפלת כל פה (where the chart is in Hebrew) and תהלת ה׳ (where it's in English and according to Chabad-Lubavitch practice). ArtScroll sidurim have the same info on the pages of "Baruch sheamar" and "Yishtabach", but not in chart form.


2

The earliest source you'll find is in Bemidbar 5:22 where the suspected Sota answers Amen-amen to the Cohen's conditional curses. וּבָאוּ הַמַּיִם הַמְאָרְרִים הָאֵלֶּה בְּמֵעַיִךְ לַצְבּוֹת בֶּטֶן וְלַנְפִּל יָרֵךְ וְאָמְרָה הָאִשָּׁה אָמֵן אָמֵן ‏ The Mishna in Sota 2:5 explains that she's answering Amen to multiple aspects of the curse: עַל מַה ...


2

The impression from Shulchan Aruch Orach Chayim 215:2 would seem to be that one can answer amen only provided that the normative formula of the blessing remains unchanged: אֲבָל אִם הָיָה הַמְבָרֵךְ אֶפִּיקוֹרוֹס אוֹ כּוּתִי אוֹ תִּינוֹק, אוֹ הָיָה גָּדוֹל וְשִׁנָּה מִמַּטְבֵּעַ הַבְּרָכוֹת, אֵין עוֹנִין אַחֲרָיו אָמֵן. הַגָּה: וְעוֹנִין אָמֵן אַחַר ...


2

This is the position of R' Yosef Karo (OC 236:4). See plenty of literature surrounding his writings there.


2

1) The Shulchan Aruch and the Rema both hold that we say Amen at the end the third bracha of the Birkhat HaMazon ("Boneh Yerushalayim") because that point is the end of the d'oraita Birkhat HaMazon, and the entire fourth bracha is mi derabanan. Nusach Sephardi / Edot HaMizrach is stringent to say amen softly so as not to lessen the importance of the fourth ...


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 ...


1

R' ovadya yosef writes: אין להתיר לומר קדיש וברכו ושאר דברים שבקדושה הנאמרים בעשרה, סמוך לקברות צדיקים, מבלי שיהיה שם מנין של עשרה אנשים. ואין לסמוך בזה על דברי אגדה לומר שצדיקים במיתתם קרויים חיים, (כמבואר בברכות יח:), לצרפם למנין. שמכל מקום אפילו על דוד מלך ישראל אמרו (שבת קנא:) במתים חפשי, כיון שמת אדם נעשה חפשי מכל המצות. וממילא אין לצרף למנין צדיקים ...


1

According to this article, it is a request, not a blessing, and the Amen said at the end is also a request, "May these words be fulfilled".


Only top voted, non community-wiki answers of a minimum length are eligible