Column #30. Contents of this weekly column are based on the sefer: EIM LAMIKRA HASHALEIM, by R' Nissan Sharoni, Ashdod, a guide to correct pronunciation of Hebrew, specifically in davening and Torah reading.
Last week we had a general introduction of the TROP. There are many details which we will go into, but we’re putting TROP on hold for several weeks. For now, let’s take a look at some issues related to who to choose as SHALIACH TZIBUR (SHA”TZ, a.k.a. Chazan) and some items for the TZIBUR (congregation).

Here’s a “frightening” halacha. But make sure you continue reading. Do not appoint as a SHA”TZ a person who doesn’t distinguish properly between ALEF and AYIN, CHET and HEI (also CHET and CHAF)... or one who pronounces SHIBOLET as SIBOLET... nor one with a speech impediment...
Mishna B’rura adds that in a community where no one, let’s say, pronounces ALEF and AYIN differently, then it is permitted to have such a person as a SHA”TZ.

The same rule applies to a KOHEIN vis-a-vis Birchat Kohanim.
When the SHA”TZ is repeating the AMIDA, the congregation must remain silent, listen - and have KAVANA - to the brachot, and answer AMEN to them. If nine people do not do so, the SHA’TZ’s brachot are (close to) L’VATALA, in vain. Therefore, concludes the Shulchan Aruch, a person should see himself as one of those nine, and pay careful attention.

The Mishna B’rura drives this point home with the following “advice”: If a SHA”TZ (during the week) suspects that there might not be nine answering him properly, then he should make a mental condition before he begins the repetition, that if, in fact, he is not being answered properly, then his davening should be considered a T’FILAT N’DAVA, a voluntary additional prayer.

When answering AMEN to the SHA”TZ, a person should have in mind one or both of the following KAVANOT, as appropriate to the type of bracha...
I believe in the truth of the statement made by the bracha.

May it be G-d’s will that the words of the bracha be actualized.
For example, R’FA’EINU HASHEM... heal us, HaShem... BARUCH ATA HASHEM ROFEI CHOLEI AMO YISRAEL. AMEN should mean, YES! I too believe and proclaim that G-d is the healer of the sick, AND, May it be G-d’s will that He shall heal us...

AMEN should not be said in an abrupt manner (should not be “spit” out), but it should be long enough to equal the time it takes to say KEIL MELECH NE’EMAN, the meaning of AMEN. Yet, it should not be dragged out too long.

The word AMEN is accented on the last syllable, a-MEN (aw-MEIN), not A-mein.

AMEN should be pronounced fully, so that the ALEF is heard (and not to say MEIN) and the NUN is heard (not A-MEI).

A person’s AMEN should not be louder than the other person’s BRACHA.
A person must be careful not to answer AMEN until the one saying the bracha (the SHA”TZ or anyone else whose bracha you are going to answer AMEN to) has finished the bracha. Even if the person is stretching the end of the last word (as is common in the Yom Tov davening), one waits until the word is finished before saying AMEN. An AMEN that cuts into the end of a bracha is called AMEN CHATUFA. This is a compound problem, especially on Yom Tov, because if most of the congregation says a too-soon, jump-the-gun AMEN, then [a] it doesn’t count, [b] the few people who are waiting for the end of the bracha will probably not hear it, resulting in [c] fewer than nine people answering AMEN to the SHAT’Z.

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