Baruch Hu u’Baruch Shmo
Rewards (and Punishments) for (Not) Saying Amen
Sefer HaGan writes that saying amen earns one great rewards – even greater than reciting a bracha oneself! This is because answering amen increases the power of God’s angelic entourage. Nothing is as precious to God as the response “amen,” as is taught on Devarim Rabbah on parshas Ki Savo. Not only that, the Zohar on parshas Vayeilech teaches that a great amount of goodness spreads through the Heavenly realms because of saying amen, since God’s beneficence is drawn to it. This brings salvation from suffering in both this world and the Next World. As per Isaiah 26:2, a Divine voice proclaims, “Open the gates so that the righteous nation that keeps the faith may enter.” (As we have previously discussed, the words “shomer emunim” – that keeps the faith – can also be understood as “she’omeir amenim” – that answers with amens.) [Siman 46]
The Talmud in Chulin (87a) teaches that a bracha is worth ten pieces of gold. The Baalei Tosfos reference this idea in their commentary on Numbers 7:14, “one pan, ten shekels of gold.” The word for pan – kaf – is made up of the letters kaf (20) and pei (80), making a total of 100. This refers to the 100 brachos we are supposed to make each day, each of which is worth ten shekels of gold. [Siman 47]
Rabbi Wildman cites a midrashic work titled Midrash Konen, first published in 1601 though dating back perhaps five centuries earlier, and a work by the Chida (Rav Chaim Yoseif Dovid Azulai – 18th century) that if a person ignores kedusha and Amen yehei shmei rabbah, he causes God’s metaphorical crown to be diminished. Such a person deserves excommunication until he repents and brings an offering when the Temple is rebuilt. [Siman 49] Midrash Konen continues that God has one particular angel, mentioned in Ezekiel 1:15 as residing among the living on Earth, whose job is to crown God every time someone responds to one of these prayers. [Siman 50]
Tanna d’Bei Eliyahu Rabbah asks what, exactly, the prophetess Deborah prophesized. They answer that she prophesized that vengeance would be taken on Israel’s enemies through those who regularly go to shul and the beis medrash, where they can regularly answer amen and praise God. [Siman 51]
Praising God’s Name When We Say or Hear It
Pischei Olam, a commentary on the Shulchan Aruch, cites the Sefer Chasidim that every time a person mentions God, he is obligated to bless Him, such as by saying “yisbarach Shmo” (May His Name be blessed). This is based on Proverbs 10:7, “the memory of the righteous should be for a blessing.” If this is true of the righteous, how much more true it is of Hashem! [Siman 52]
The Pischei Olam also writes that every time one hears a person recite God’s Name in a bracha, he should respond “Baruch Hu u’baruch Shmo” (Blessed is He and Blessed is His Name). The Mishnah Brurah (124:22) teaches that this practice is based on Deuteronomy 32:2, “When I call out Hashem’s Name, attribute greatness to our God.” In the case of very short brachos, such as pokeiach ivrim (that Hashem provides sight to the blind) or malbish arumim (that He clothes the naked), the proper course of action is for the shaliach tzibbur not to end the bracha quickly. Rather, he should pause briefly before the bracha’s conclusion so that everyone present can hear what bracha he’s reciting. If he doesn’t do so, many won’t be able to hear over the sound of everyone reciting Baruch Hu u’baruch Shmo. Also, they may not respond amen immediately after the bracha, resulting in an “orphaned” amen. This course of action also applies to the repetition of Shemoneh Esrei. [Siman 53]
The Magen Avraham (OC 124:9) writes that it’s obvious that when one is at a point in prayer where interruptions are not permitted, it is likewise prohibited to answer Baruch Hu u’baruch Shmo. The Pri Megadim adds that this appears to be the case also between the sections of Shema and its brachos, as well as during pseukei d’zimra (the verses of praise). [Siman 54]
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