Otzros Emunim
Gadol Ha’oneh Birchos hashachar k'halachah: Aloud, with kavanah, bechavrusa
One who wishes to discover a bit of the deeper meaning of answering amen should delve into the commentaries of the rabbanim through the generation on the words of Rabi Yosi, which are brought in two places in the Talmud, in Brachos 53b and in Nazir 66b: “Gadol ha’oneh amen yoser min hamevarech.”
One who studies these might wonder: Isn’t the mevarech the one who initiates and begins the mitzvah, and the one who says the praise, while the oneh amen just joins in and agrees with his words by saying one word? What is concealed in this one word, amen, that makes it of equal value to the brachah that it is affirming?
Many Rishonim and Acharonim through the generations have asked this question, and in an effort to explain this Gemara they discover, each according to his way, the wondrous secrets that the word amen contains.
Answering Amen Fulfills the Brachah
In an answer to one who seeks to understand this statement, the Rashba writes (Shu”t, Vol. V, siman 53): “In this as well there is a concealed concept for the baalei hachochmah. And although in the simple meaning of the words, it makes sense that the term amen contains the fulfillment of something...and the mevarech only speaks words of gratitude...the mevarech is like a me’orer and the oneh amen is like the one who finishes it all.” So we see from his words that answering amen is not only a matter of joining the words of the mevarech, but it actually gives validity and fulfillment to the brachah, and therefore the oneh amen is greater than the mevarech.
A Brachah Without Amen Is Like Testimony from One Witness
Rabbeinu Bechayei (Shemos 14:1) compares a brachah without amen to a document that is not affirmed “and the oneh amen is the mekayem of the document and that is the ikkar.” But in addition, he compares saying the brachah to testimony given by one witness, while the oneh amen is like the second witness “and the testimony is completed by him.” Just like the testimony of the first witness has no validity until after the second witness provides similar testimony, likewise, the brachah is only fulfilled when it is joined by amen, and therefore the “oneh amen is greater than the mevarech.”
A Brachah Without Amen Is Like an Unsigned Document
Moreover, in his sefer Amudei Shlomo on the Sma”g (Aseh 27) the Maharshal compares the brachah to the body of the document, meaning the part where the details of what the document is coming to affirm are contained, while the answering of amen is like the signature of the witnesses, which affirms what is written in the document. “Just like the document is not considered to be anything until the witnesses sign it, likewise, the brachah is not [so] important until amen is answered to it, because then it is the signature, because amen signs off the brachah.” The Maharshal concludes with the words “kach kibalti” (his talmid, the Kli Yakar, in his sefer Olelos Ephraim Vol. III Ma’amar 460, compares a brachah without amen to a document without a signature).
