What is the exact meaning of amen and where does the word come from?
David H.
(Via E-Mail)
Last week, we cited the Mechaber and explained that one must say amen to a berachah, even if one did not hear it in its entirety and even of one is not obligated to say that berachah at that moment. We noted the importance of being sure that the person reciting the berachah is doing so with the intention of praising Hashem; if he isn’t – if, for example, he is a Cuthean or an apostate – one shouldn’t say amen after his blessing. We noted that the Rema argues that we should say amen to the blessings of apostates, Cutheans, and gentiles. The Mishnah Berurah explains that these people have Hashem in mind when saying blessings, not idolatry.
The Mechaber writes that we shouldn’t say amen to the blessings of children, but explains that he is only referring to blessings recited by them when they’re being taught to say them. When they recite blessings for real, we should respond with a proper amen. We also should say amen to women’s blessings for mitzvot which they are not obligated to observe, such as shofar, sukkah, and lulav.
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The Aruch Hashulchan (Orach Chayim 124:11) writes regarding tefillah: “A person should say amen to each and every blessing whether or not he has already fulfilled his prayer obligation.” He adds, “As for one who does not respond, his sin is great.”
He writes further: “Amen engenders three kavanot. The first is “l’vai” – would it be so, as if to say ‘Amen, may it be that Hashem say so.’ The second is emunah – an expression of belief, and this relates to all the blessings of tefillah, such as ‘Mechayeh Ha’meitim’ concerning which a person should have in mind, ‘I believe in the resurrection of the dead.’ The third is emet. When saying amen to ‘Magen Avraham,’ for example, a person should have in mind that it is true, that You, Hashem, shielded Abraham.”
He notes as well that a person should train his young children to take care to respond amen and from the moment a young child says amen, he acquires a portion in the World to Come.
Thus far we’ve spoken about amen, but there is another response we say upon hearing certain blessings: “baruch Hu u’varuch shmo – blessed is He and blessed is His name.” The Aruch Hashulchan (supra sk:10) states: The Tur writes in the name of his father the Rosh that he was accustomed to respond to every blessing (when Hashem’s name was uttered) baruch Hu u’varuch shmo. One should bless a righteous person when his name is mentioned. All the more so the Righteous One of the world. Moshe referred to this obligation when he stated, “Ki sheim Hashem ekra havu godel l’Elokeinu – Because I call out the Name of Hashem, ascribe greatness to our G-d” (Deuteronomy 32:3).
The Aruch Hashulchan writes that a person should say both amen and baruch Hu u’varuch shmo only if he doesn’t need to fulfill his obligation to say this blessing vicariously by listening uninterruptedly to every word (shome’a k’oneh). Otherwise (e.g., the berachos one hears from the chazzan for tekias shofar or mikra megillah), he should only say amen, not baruch Hu u’varuch shmo, since saying the latter would constitute a hefsek. He notes that many great Torah luminaries were uncomfortable with people saying baruch Hu u’varuch shmo since they feared people would say these words when they shouldn’t and thus not fulfill their obligation to say (via shome’a k’oneh) certain berachot.
The Aruch Hashulchan leaves us with a question. Why say baruch Hu u’varuch shmo altogether? Isn’t the person mentioning Hashem’s name already praising Him? And if it is required, why only say it when Hashem’s name is heard in blessings? Why not say it every time Hashem’s name is mentioned? He leaves the matter unresolved.
There actually is one occasion in tefillah where we say baruch Hu u’varuch shmo outside the context of a blessing. During Birkat Kohanim, we say baruch Hu u’varuch shmo every time we hear Hashem’s name.
Two points to ponder: If we are worried about making a hefsek, why say amen to the kohanim’s blessing? Also, since shome’a k’oneh (listening is like saying), why do we ever say amen or baruch Hu u’varuch shmo when listening to blessings? After all, if we were saying the blessing ourselves we wouldn’t say them.
As to the first point, the kohanim’s blessing is said in preparation for their mitzvah – to bless the Jewish people. Since it is their obligation, not ours, we can say amen without fear of it being a hefsek since we are not interrupting anything.
As to the second point, it seems that to be silent while Hashem is being praised is sinful. “Ki Sheim Hashem ekra havu godel l’Elokeinu – Because I call out the Name of Hashem, ascribe greatness to our G-d” (Deuteronomy 32:3). Upon hearing the praise of Hashem we must respond.
(To be continued)