What is the exact meaning of amen and where does the word come from?
David H.
(Via E-Mail)
Last week, we explained the efficacy of responding amen, citing Shabbos 119b which states that a person who responds “Amen, ye’hei shmeih rabbah mevorach…” with all his might has his harsh sentence torn up. We also noted a dispute between Rashi and Tosafot as to the meaning of “with all his might,” the view of the former being “with all his concentration” and the view of the latter being “with a loud voice.” We also explained that amen means “E-l melech ne’eman – I attest that my Creator, G-d, is a faithful king.”
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The Mechaber (Orach Chayim 215:2) writes, “If a person hears a Jew reciting a blessing, he must respond by saying amen – even if he didn’t hear the blessing from beginning to end and even if he isn’t obligated to recite that particular blessing at that moment. He shouldn’t say amen, however, if the person who said the blessing is an apikoret, a Cuthean, a young child, or an adult who changed the text of the blessing as established by our sages.”
The premise of these halachos is very clear. As a respondent, one must be sure that the one who recited the blessing did so with the intention of praising Hashem.
The Mishnah Berurah (sk:10) explains that blessings uttered by an apikoret, a Cuthean, a young child, or an adult who changed the text of the blessing as established by our sages are consideed blesings in vain. That’s why one shouldn’t say amen after hearing them. It’s true that a mishnah (Berachot 51b) states that we do respond to Cutheans’ blessings, but the Mishnah Berurah explains that the ruling of that mishnah reflects the era “before Cutheans began to worship the image of a dove on Mt. Gerizim. After that period, [we assume that] their complete intention is for the idolatry and the same applies to an apikoret, whose intention is not for heaven.” Nevertheless, he cites the dissenting view of the Gra that if either of them recites a complete blessing one should respond by saying amen.
The Rema (Orach Chayim, ad loc.) adds: “One should say amen after hearing the blessing of a gentile if one heard the entire blessing from his mouth.” The Mishnah Berurah (sk:12) explains that when a gentile recites a blessing with G-d’s name, his intention is not for idolatry. He adds, “And the same applies to a Jew, an apostate, who rejected his religion.” Nevertheless, the Taz (ad loc.) rules that while one may respond to his blessing, there is no obligation to do so.
The Mechaber (infra 215:3) clarifies his ruling that we do not respond to a young child’s blessing and says it only “refers specifically to a schoolchild who is being taught the blessings by his teacher. One is allowed to teach young children the blessings as they are textually enacted [with Hashem’s name] even though this causes them to utter blessings in vain in the course of their lessons. However, when they are saying real blessings for the purpose of fulling their own obligation, we respond by saying amen since they are bnei chinuch. This also applies when they read from the haftara in shul.”
This last statement of the Mechaber actually bears relevance on allowing a bar mitzvah boy on the Shabbos before his bar mitzvah to be called up to the Torah for maftir and the haftarah and to recite the blessings before and after the two readings, to which we respond amen. We do not, though, call him to the Torah for any of the seven aliyot; these can only be given to one who is already bar mitzvah.
We find that Tosafot (Rosh Hashana 33a sv “Ha R. Yehuda ha R. Meir”) notes that women may say the blessings of mitzvot she ha’zeman garma – timely commands which they need not observe. Tosafot cites as proof Michal, the daughter of King Saul, who wore tefillin. (She wished to observe this mitzvah and her purity was such that the sages sanctioned her deed.) Indeed, we find many such mitzvot over which women say a blessing – such as shofar, sukkah and lulav. When they do so, we respond by saying amen.
(To be continued)