Amen Potpourri - Part 1
Damesek Eliezer
At this point, the conclusion to volume I of his work, Rabbi Wildman shares insights into amen from the work Damesek Eliezer (Rav Eliezer Swardschorf, 19th century). These excerpts will be sourced using the convention [DE, n], where n is the number of the sub-section being cited from the section on Amen.
Reciting Brachos Silently to Avoid Embarrassment
It’s well-known how much emphasis the Zohar places on the reward earned by one who zealously answers amen, eagerly pursuing opportunities to hear brachos in order to do so. Based on Proverbs 3:27 – "Do not withhold goodness from one to whom it is due when it is in the power of your hand to do it" – we see that we must perform favors for others when we are able to do so. Accordingly, one must recite brachos out loud in order to enable others to respond amen. When one does so, it is credited to him as a charitable act and he is counted among those who help others to earn merits. Saying amen is so great that when they do so, he earns much reward for bringing it about.
Imagine, if you will, someone who oversleeps and arrives at shul late. He’s embarrassed so his natural inclination is to recite the morning brachos silently, to himself, so as not to draw attention to his tardiness. This is actually a huge error in judgment. We’ve already established that if someone recites a bracha just for himself, he doesn’t receive the reward that’s equal to ten pieces of gold (see siman 43). Reciting these brachos silently shows that he’s more concerned with what people think of his punctuality, or lack thereof, than he is with giving God the praise that is rightfully His. Rather, in such a case, one should recite his brachos out loud and with great joy. [DE, 1]
Celestial Illumination
Consider that the letters of “amen” have the same numerical value as “malach” (angel or messenger): alef=1, mem=40, nun=50, total 91; mem=40, lamed=30, alef=1, chaf=20, total=91. In the spiritual realm, there are 370 celestial lights that illuminate 370 worlds (a kabbalistic idea). Those who answer amen properly, giving the act their undivided attention, will merit to enjoy that celestial illumination. If one takes the opposite approach and treats amen lightly, then he is fated for darkness. [DE, 2]
Some Are Exempt From Answering Amen
One who is involved with Torah study is exempt from answering amen because of the general principle that a person who is involved with one mitzvah is exempt from performing a different mitzvah. Nevertheless, it would be considered a pious deed for one to reply amen in such circumstances. When the shliach tzibbur is reciting the repetition of the Amidah, one is prohibited to study Torah, or to recite Tehillim and others prayers. This prohibition is even more emphatic when there’s a minyan of exactly ten people, since failure of even one person to pay attention causes the shliach tzibbur to repeat the Shemoneh Esrei in vain (see siman 27). [DE, 3]
Immunity From Dark Forces
A person who says amen 90 times a day will be immune to dark spiritual forces. One woman overheard a sorceress complain to an associate that she was powerless to harm this woman because she had responded amen 90 times that day. This incident was recounted in the writings of the Chida (Rav Chaim Yoseif Dovid Azulai, 18th century). [DE, 4]
Late for Kaddish
If a person enters shul and finds the congregation in the middle of responding, “amen yehei shmei rabbah…” and they haven’t finished, he should join them in saying, “yehei shmei rabbah…” but he should not say amen (because he didn’t hear the praise to which amen concurs). [DE, 5]
Spurning Kaddish
Damesek Eliezer cites Sefer Zechira (Rav Zecharia Simaner, 19th century) in the name of the Ari that if a person intentionally neglects answering “amen yehei shmei rabbah…” even once, he is expelled from God’s presence for 40 days. This should give a person great pause. If such is the consequence of remaining silent, can you imagine the repercussions of missing “amen yehei shmei rabbah…” because one was busy chatting? Nevertheless, our evil inclinations tempt us to talk in shul, causing us to neglect hearing and responding to Kaddish. How pointless it is to be punished for a sin from which one doesn’t even derive any pleasure! It’s all the more true of those who run out of shul before Kaddish is even recited (or Barchu in places where the custom is to repeat Barchu at the end of services). Even if a person is a little under the weather, he should make the extra effort to remain in shul until the end in order to reap this great reward. If anything, he will be rewarded extra for the effort he exerted in order to respond to these praises of God. [DE, 7]
In High Regard
One who answers amen with all his strength earns himself lofty esteem in Heaven’s eyes. Isaiah 33:16 says “he will dwell on high” – in Hebrew, “hu m’romim yishkon.” The final letters of these three words in Hebrew are alef, mem and nun, which spell amen. This is because one who answers amen with all his strength will merit to dwell on high. We also see this from Sanhedrin 110b, where it asks at what point a child earns his share in the Next World. It answers, “From the moment that he answers amen.” This is based on Isaiah 26:2: “Open the gates so that the righteous nation that keeps the faith may enter.” The words “shomeir emunim” – that keeps the faith – may also be read as “she’omeir ameinim” – that answers with amens. This refers to one who answers with all his strength because the last letters of the words “shomeir” and “emunim” are reish and mem, which spell ram – out loud. It is by answering amen loudly that one will cause the gates to open for him. One must be careful, however, not to respond amen louder than the first person recited the original bracha as per the Shulchan Aruch (OC 124). It is therefore incumbent upon a shaliach tzibbur to recite the ends of brachos out loud so as not to cause others to err in this matter; the same is true of those who are saying Kaddish. [DE, 8]
Lacking Kavanah
The Zohar (parshas Vayeilech, 285a) cites Rabbi Yehuda on I Samuel 2:30, “Those who despise Me will be disgraced.” This refers to one who doesn’t know how to honor God, so he doesn’t have the proper intentions or concentration when answering amen. Rabbi Moshe Zacuto (17th century) explains that this doesn’t mean actual evil people because the Torah doesn’t address those who have separated themselves from God, for whom being disgraced would not be a significant repercussion. Rather, it refers to those who lack proper intentions in saying amen, which is an easy thing to understand and to do. “Amen” has the simplest kabbalistic symbolism: the numerical value of amen (91) equals the values of two of God’s Names, the Tetragrammaton (YHVH, 26) and Adonai (65). If someone can’t even be bothered to keep this in mind, then “Those who despise Me will be disgraced.”
One might be distressed at the thought of this but keep in mind that God didn’t create us in order to treat us harshly. He knows how easily distracted we are. But we should remember this dictum and endeavor to have the proper thoughts in mind when saying amen. If we make the effort, God will assist us. If one can’t remember the significance of amen, he should write it down and refer to it during the repetition of Shemoneh Esrei and Kaddish. Since God likes it when people try to improve themselves, one can be confident in His assistance. [DE, 9]
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