The sages of the Midrash say in this parashah (Tanchuma 7) praise the great virtue of one who brings a Korban Todah, and say: “HaKadosh Baruch Hu says: ‘It is the most beloved to me [the Korban Todah] of all the korbanos.” The sages of the Midrash add from the fact that it says (Tehillim 50:21) “Zevach todah yechabdaneni” – with two letters nun, and not “yechabdeini” that one who brings a Korban Todah merits to do it doubly, as he brings the korban again in Olam Haba.
Chazal add that just like one who shows gratitude by bringing a Korban Todah also merits to bring it in Olam Haba, likewise “anyone who answers amen in this world merits to answer amen in Olam Haba. How do we know? As it says (Tehillim 41:14) ‘Baruch Hashem Elokei Yisrael meiha’olam v’ad olam amen v’amen” – amen in this world and amen in Olam Haba.”
In this world, a person can praise his Creator and serve him as much as he wants, but in Olam Haba he will not be able to do this, as it says (Tehillim 115:17): “Lo hameisim yehallelu Kah.” But one who brings a Korban Todah, and one who is strict to answer amen, is guaranteed that they will have the right to continue to praise their Creator by answering amen in Olam Haba as well.
Following are some pearls and explanations from the treasures of the sages of the generations about this passage from Chazal.
Seder Kodshim in the Mishnah, which includes the halachos of korbanos and the avodah in the Mikdash, has 91 perakim. This number alludes to the fact that the avodah of the korbanos has a yichud of the two holy Names, which are numerically equivalent to 91, like the yichud that is done when answering amen, which is also numerically equivalent to 91 (Maaseh Rokeach, Pesichah to Shishah Sidrei Mishnah 7).
Another allusion to the connection between amen and the avodah of the Mikdash is explained by the Rebbe of Komarna, from the fact that the acronym of the passuk (Tehillim 68:36): “נורא ( .אמן ” isאלקים ממקדשיךPri Chaim, Shemos)
