The Rewards of Responding Amen
Answering Amen is Greater Than Reciting a Bracha
In the Talmudic tractates of Brachos (53b) and Nazir (66b), Rabbi Yosi says that answering amen is a greater act than reciting a bracha. Rabbi Nehorai concurs; he compares reciting a bracha to the common soldiers who get the battle started, while answering amen is like the expert warriors who swoop in and ensure victory.
Rabbi Wildman cites Rabbeinu Bachya on Exodus 14:31. He explains that one who recites a bracha is testifying that God is the source of all blessing. Testimony, however, cannot be established based on one witness; a second witness is required. The one who responds with amen fills this necessary role by confirming the testimony of the one who recited the bracha.
Since the one who answers amen causes the testimony to be effective, he’s the one who truly honors God. Regarding such a person, I Samuel 2:30 says, “I (God) will honor those who honor Me.” Conversely, if one isn’t careful when it comes to answering amen, he treats God lightly (God forbid). Regarding such a person, the same verse says, “those who dishonor Me will be disgraced.”
Sefer Tashbetz (Shimon ben Tzemach Duran, 14th-15th century, Algiers) expresses a similar idea: one who recites a bracha is like a document that hasn’t been validated in court. One who responds with amen is like one who validates the document, at which point its veracity can no longer be questioned. [Siman 8]
(Your current humble author observes that if one wants to eat an orange or a chocolate bar, he recites a bracha as a means to permit the food, i.e., there's a reward in the bracha for him. The bystander who responds amen participates in the praises of God without the enticement of a delicious treat.)
The Rewards of “Amen Yehei Shmei Rabbah…”
In tractate Shabbos (119b), Rabbi Yehoshua ben Levi says that if one responds “Amen yehei shmei rabbah…” with all his might, the next 70 years of harsh decrees against him are torn up. This is derived from Judges 5:2, “When harsh decrees are torn up in Israel, when the people offer themselves willingly, you bless Hashem.” When are these harsh decrees against Israel torn up? When the people bless Hashem. Tosfos on this daf cites the Pesikta d’Rabbi Kahana, who concurs. They write that when the Jews enter their shuls and respond “Amen yehei shmei rabbah…” in a mighty voice, then all harsh decrees against them are nullified.
The Pri Megadim (OC 56:1) cites the Mechaber (Rav Yoseif Karo) on two opinions as to what it means to respond “Amen yehei shmei rabbah…” with all of one’s might. Rashi says that it means to focus all of one’s intention on the response, while Tosfos say that it means to respond with a strong voice. In practice, one should do both of these things. Sefer Chareidim (55) quotes the Zohar that not only should one respond “Amen yehei shmei rabbah…” in a strong voice, but all of one’s limbs should tremble as he says it. If one accustoms himself to answering “Amen yehei shmei rabbah…” in this manner, one can rest assured that God will forgive his sins. The Talmud in Shabbos (119b again) says that this even includes heresy so long as one resolves to repent. [Siman 9]
Midrash Talpios asks a question: to answer “Amen yehei shmei rabbah…” with all of one’s might clearly means with a strong voice, so why does Rashi say that it means with one’s fully focused intention? If that’s what the Sages meant, that's what they would have said! Clearly, Rashi isn’t trying to take away from the Gemara’s simple meaning, he’s adding to it. What Rashi is telling us is that the reason we are to recite “Amen yehei shmei rabbah…” in a strong voice is because it will focus our attentions on what we’re saying. (This is likewise what Rav Yoseif Karo wrote about Torah study: we should do so in a strong voice because it focuses our attention on what we’re studying.)
One final question remains: we previously said that one shouldn’t respond amen too loudly. How do we reconcile that with our current statement, that “Amen yehei shmei rabbah…” should be recited in a powerful voice? The Pri Megadim (56) suggests that there’s a difference between replying amen to a bracha – which is a praise of God – and responding “Amen yehei shmei rabbah…,” which is a plea to God. While we don’t recite the former too loudly, it’s conceivable that it might be appropriate to do so for the latter. [Siman 10]
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