The Proper Ways to Answer Amen in Shul
Answering Amen to Baruch She’amar and Other Brachos
The Shulchan Aruch (OC 51:1) says that if one finishes Baruch she’amar before the shaliach tzibbur, he should respond amen. The Magen Avraham there notes that if one concludes his own recitation of Baruch she’amar simultaneously with the shaliach tzibbur, then he should not respond amen because doing so is like answering amen to his own bracha. However, the Magen Avraham is of the opinion that if one finishes Yishtabach or similar brachos together with the shaliach tzibbur, he should answer amen. But what is meant by “Yishtabach or similar brachos?”
The Machatzis HaShekel (Rav Shmuel ben Noson HaLevi Loew, 18th century) explains that this refers to Yehallelucha at the end of Hallel and after the bracha of Shomeir amo Yisroel la’ad (that God perpetually guards the Jewish people), additional brachos to which one would reply amen even if he ends together with the shaliach tzibbur.
The Pri Megadim adds that one may even answer amen to any bracha while in the middle of Baruch she’amar or Yishtabach. [Siman 24] Such is not the case, however, when it comes to the brachos before and after Shema, neither at shacharis nor at maariv. There, one may not reply amen to any bracha except for the blessings of ha(K)eil hakadosh (the holy God) and Shomeia tefillah (that God hears prayers), to answer amen yehei shmei rabbah to Kaddish and amen after da’amiron b’almah (also in Kaddish). One may also say the words Modim anachnu lach (We give thanks to You) when the shaliach tzibbur says them even if one is in the middle of the blessings of Shema, but that’s all. But while reciting Baruch she’amar or Yishtabach? There one may respond amen to any bracha that one may hear. (All this reflects the position of the Pri Megadim.) [Siman 25]
Answering Amen to Chazaras HaShatz
The Shulchan Aruch (OC 124:4) tells us that when the shaliach tzibbur repeats Shemoneh Esrei, the members of the congregation must be silent, pay attention to the meaning of the words and respond amen. If there aren’t nine people paying attention, the brachos are almost as if they were recited in vain. [Siman 26] Reishis Chachmah (Rav Eliyahu de Vidas, 16th century) writes that when one recites a bracha in vain, he ritually defiles himself and invites forces of impurity to defile him further. A shaliach tzibbur must therefore be careful not to repeat Shemoneh Esrei if there aren’t nine who will respond amen.
Unfortunately, many people aren’t careful in this matter. They don’t pay attention to chazaras hashatz (the reader’s repetition of Shemoneh Esrei), with the result that there aren’t nine people paying attention and answering amen. This makes the brachos as if they were recited in vain, and it’s all their fault.
The Need to Recite Brachos Aloud
The same is true when one is called to the Torah. The Shulchan Aruch (OC 139:6) tells us that one who receives an aliyah must recite Barchu and the brachos in a loud voice; some say that one who recites them too quietly must repeat them in a loud voice. The Magen Avraham (139:10) says that reciting the brachos too quietly is like reciting them all alone (i.e., without a minyan), and therefore of no value. The same is true of Kaddish and Barchu (referring here to the call to prayer at shacharis and maariv). Therefore, one must be sure to recite all of these tefillos loud enough for a minyan to hear and answer. [Siman 27]
The Shulchan Aruch (OC 124:4) tells us further that every person in shul should consider himself one of nine, and that without his participation the brachos will be recited in vain. Ohr Tzaddikim (Rav Meir Papirash) reports that the author’s teacher, the Ari (Rav Yitzchak Luria 16th century), would close his eyes during chazaras hashatz just as he did when reciting his silent Shemoneh Esrei (ostensibly in order to concentrate fully on what the shaliach tzibbur is saying). [Siman 28]
Sefer Chasidim (Yehuda HeChasid, 12th-13th century) says that if one recites brachos silently, he robs God by depriving people of the opportunity to respond with amen. It continues that one should always recite brachos out loud in order to inspire and motivate others. The Shelah (Rav Yeshayahu ben Avraham HaLevi Horowitz, 16th-17th century) writes that one should train himself always to recite brachos out loud because doing so causes one to concentrate on the meaning of the words he’s saying. [Siman 27]
Who Must Answer
Finally, the Shulchan Aruch (OC 124:6) tells us that everyone in shul should answer amen when the shaliach tzibbur recites a bracha regardless of whether or not that person has already fulfilled his own obligations in prayer. [Siman 28]
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