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Donate1. Obligation to answer Amen:[1]
A. The greatness and the obligation:
It is an obligation to answer Amen towards the blessing said by a Jew.[2] This applies even if the person who hears the blessing is not obligated in this blessing at all.
- Example: During Shabbos lunch, Reuven recites the blessing over bread out loud at the table. Moishe and Chaya respond with a clear and timely “Amen,” fulfilling their obligation to acknowledge the blessing, even though Chaya is not eating bread herself.
The obligation to answer Amen to a Mi Shebeirach and to a blessing of a Jew:[3] Whenever one hears someone blessing a Jew [or praying for a certain matter[4]], it is a Mitzvah[5] for the listeners to answer Amen to his blessing [or prayer[6]]. [This applies to all people who hear the blessing, even if the blessing was intended for a specific individual.] It is for this reason that we answer Amen to the Harachamans said in Birchas Hamazon by the leader of the Zimun.[7] [This applies even though Hashem’s name is not mentioned in the blessing.[8] Thus, all those who hear a Mi Shebeirach said in Shul, or a personal blessing given by a friend such as by a Farbrengen and the like, are to answer Amen to the blessing.[9] Another example of this would be for a mourner to answer Amen towards the comforters parting remarks of consolement.[10] One is however not to answer Amen to a blessing which is said without Hashem’s name due to doubt, such as the blessing of Baruch Patrani Meonsho Shel Zeh.[11] If a gentile gives a Jew a blessing, one is not to answer Amen to his blessing unless he does not mention G-d’s name in the blessing[12], or he is known to be monotheistic, such as a Muslim.[13] If he does not mention G-d’s name in the blessing, then one is to answer Amen.[14]]
- Example: At shul, Sara hears Yosef give a Mi Shebeirach for someone recovering from illness. She answers “Amen,” as it is a mitzvah for all present to affirm the blessing, regardless of whether the prayer is directed at them.
- Example: After receiving a heartfelt Bracha for Parnasa from Shlomo at a friend’s farbrengen, Shira answers “Amen,” even though Hashem’s name was not mentioned, fulfilling the mitzvah of acknowledging a blessing given by a fellow Jew.
May one answer Amen to a Mi Shebeirach if he is in middle of Davening?[15] No. Starting from the blessing of Baruch Sheamar one may no longer answer Amen to a Mi Shebeirach and the like, even though one may answer Amen to a blessing which was instituted by the Sages. The reward:[16] Whoever answers Amen with all his strength[17] [and concentration[18]] the gates of Gan Eden open before him. The greatness: Whoever answers Amen is greater than even the person who said the blessing.[19] The reason for this is because in the word Amen is hinted two names of Hashem, both Adniy and Havayah.[20] Alternatively, the reason is because answering Amen includes three Mitzvos: Shavua, Kabala and Emuna.[21] The punishment:[22] One who hears a blessing and does not answer Amen, his punishment is very great. |
Maaseh Shehayah:[23] Rav Mordechai Jaffe, the author of the Levushim, once visited his teacher Rabbi Abuhav to study from him the laws of the Ibur, of sanctifying the new moon. While there, Rav Abuhav’s son said a blessing over some fruit aloud and everyone in the family answered Amen to his blessing. Unintentionally, being over-engrossed in his studies, Rabbi Jaffe did not answer Amen to the blessing. His teacher Rabbi Abuhav became extremely angry at his student and severely admonished him, going to the extent of placing him in excommunication. Rav Jaffe had to leave his teachers home and pleaded to his teacher to accept him back. Several days passed and his teacher’s wrath still did not settle, and he did not agree to forgive his student despite the constant implorations. He asked his teacher why he is deserving of such severe consequences when seemingly he committed an unintentional minor transgression. His teacher replied to him “In truth I love you very much, even more than his children, although you should know that when you did not answer Amen you became liable for death from Heaven, and I needed to nullify this decree through admonishing you and causing you distance and pain. I forgive you now with a full heart. Let me tell you a story that happened in the 1600’s prior to the period of the Chmielnicki massacres. There was a certain pious Jew who heard his son say a blessing over bread and did not answer Amen, and it was decreed upon him to die. This Jew was later informed on to the government and was killed shortly thereafter. |
Is one to specifically recite blessings out loud in order so others can answer Amen? Some Poskim[24] rule one is to specifically recite blessings aloud in order to have others answer Amen after the blessing. One is to try to have at least two people answer Amen after the blessing.[25] If one suspects that the people who hear his blessing will not answer Amen, then he is certain to avoid saying the blessing aloud.[26] The Chabad custom: The widespread Chabad custom is to recite blessings quietly.[27] [This custom however only applies to private blessings, such as over a food or a personal Mitzvah, and only when other people may also desire to eat or perform the Mitzvah, and hence they will be saying their own blessing. If however the blessing will not be said by others, and certainly if the blessing is said on behalf of the public such as Birchas Hatorah by an Aliyah, then it is to be said aloud. Likewise, in instances that saying the blessings aloud helps educate the listeners in saying the blessing, then it should be said aloud. Likewise, this custom obviously does not exempt one from saying the words properly and with concentration and only relates to the audibility of the blessing. However, those who say the blessing quietly and quickly, swallowing the words, certainly are not doing the proper thing.]
How is one to answer Amen if more than one person is saying a blessing simultaneously? If two people are saying two different blessings simultaneously, then one is to answer Amen twice, one time on each blessing. It is best to answer Amen Veamen.[28] If, however, they are saying the same blessing then he is to answer Amen one time. If however, they do not conclude the blessing simultaneously, and there is an interval of Kdei Dibbur between the two conclusions of the blessing, then one is to answer Amen for each conclusion of the blessing. If however, they conclude within Kdei Dibbur of each other, then one can choose when to answer Amen, either with the first person concluding or the second person concluding, and the Amen counts for them all.[29]
If one is in middle of learning Torah, must he answer Amen to a blessing? If one is in the midst of learning Torah he is not obligated to answer.[30] The same applies regarding one who is in the midst of Davening.[31] Middle of verse of curses:[32] If one is in the middle of reciting a verse that contains negative aspects, such as retribution and punishment, he is not to answer Amen for someone’s blessing.[33] Initially however, it is best to delay or precede the verse in order so he is able to answer Amen to the blessing.
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Concentrating on the Amen of the answers: Some Poskim[34] rule that one who says a blessing is to concentrate on the Amen said by the people who heard the blessing.[35] Other Poskim[36] however rule that it is not necessary to do so.[37] It is implied from Admur like the latter opinion.[38] |
B. The meaning:[39]
The word Amen is an acronym for the words Keil Melech Neman, [which means that Hashem is a trustworthy king and will fulfill the blessing]. Amen is an expression of belief coming from the word Hamanas Devarim [i.e. Emuna].[40]
The intent of the Amen:[41] The intent that one is to have in mind upon answering Amen is that the blessing that the person said is true and I believe in this.[42] This intent however is only applicable by those blessings that are factual statements of Hashem’s greatness [such as Baruch Sheamar, Yishtabach, and Goal Yisrael[43]]. However, those statements that are a request and appeal towards Hashem, such as the stanzas of Kaddish [which is a request that Hashem return his Shechina] and the like, one is to intend on the future, that the words will come true and his requests will be speedily fulfilled.[44] Those statements that are both admiration and praise and also hope and anticipation that the words being said will be speedily fulfilled, it is proper to also intend in the Amen both interpretation; that the statement said is true and that his words will come true and it will be speedily fulfilled.[45] An example of such blessings are the middle blessings of Chazaras Hashatz, as well as the blessings of Ritzei and Sim Shalom.
C. Children answering Amen:[46]
One is to teach his young[47] children and educate them to answer Amen. From the moment that a child answers Amen he has a portion in the world to come.
- Example: Malkie, age five, recites the blessing on grape juice at the table. Her father, Avraham, listens and answers “Amen,” educating her in mitzvos and affirming her sincere blessing.
D. Towards whose blessing must one answer Amen?
Amen to blessing of if did not hear the entire blessing:[48] One is obligated to answer Amen even if one did not hear the entire blessing from beginning to end, but rater only its end. Furthermore, one is obligated to answer Amen even if he did not hear any words of the blessing from the person saying it, so long as he is aware of the identity of this blessing, [and is not intending to be Yotzei with it], in order so it not be an Amen Yesoma.[49]
Amen to blessing if person changed the dialect of the blessing:[50] If a person changed the dialect of a blessing one is not to answer Amen to his blessing. [Nevertheless, if the person is a G-d fearing Jew and changed the wording of the blessing unintentionally or due to lack of knowledge, some Poskim[51] rule one may answer Amen to his blessing.]
Amen to blessing of Gentiles that are not idolaters:[52] If a gentile[53] recited a blessing amongst one the blessings instituted by the Sages[54] one is to answer Amen if he heard the entire blessing from his mouth.[55] If however one did not hear the entire blessing from his mouth he may not answer Amen. Kutim have the same status as gentiles in this regard.
Amen to blessing of Idolaters and Heretics:[56] It is forbidden to answer Amen after the blessing after a heretic who is a fervent follower of idolatry. This applies even if one heard the entire blessing from his mouth.[57] [The same applies towards the Apikorsim, such as Jews praying in a conservative or reform temple, that one may not answer Amen to their blessings.[58] However those non-religious Jews that are defined as a Tinok Shenishba one must answer Amen to their blessing.[59]]
Amen to blessing of children:[60] One is not to answer Amen for a blessing recited by children who are being taught the blessings by their teacher. This is despite the fact that it is permitted to teach the children the proper blessings even not during their appropriate time.[61] If however the children are not saying a blessing in vain, such as they are saying blessings at the appropriate time [such as over food], then one [must[62]] answer Amen to their blessings.[63] [One who does not answer Amen to a blessing is severely punished even if the blessing was said by a child.[64] This applies to both a male and female child.[65]]
Amen to blessings of practicing adults:[66] It is forbidden for adults to recite blessings outside of their appropriate time even if it is done out of learning, to teach them the blessings.[67] [Such a blessing is considered a blessing in vain and is certainly forbidden to answer Amen to such a blessing.]
Must one answer Amen to be Yotzei with another person’s blessing?[68] If one listened to the blessing but did not answer Amen, he nevertheless fulfills his obligation.
- Example: Dovid, who is not Jewish, recites a blessing in praise of the one God before a meal. If you hear the entire blessing, you may answer “Amen.”
- Example: You enter a room just as Miriam finishes “… Borei Pri Hagafen.” Knowing she is making the blessing over wine, you still answer “Amen.”
- Example: Shimon deliberately changes the traditional blessing formula. In this situation, you do not answer “Amen.”
E. Answering Amen to a blessing in vain:[69]
It is forbidden to answer Amen to a blessing that was said in vain. See Chapter 3 Halacha 3 for the full details of this matter!
May one answer Amen to a blessing that may not be said according to one’s opinion that he follows?[70] Some Poskim rule that one is not to answer Amen after a blessing that may not be said according to ones custom due to it being considered a Safek Bracha Levatala.[71] Rather, one is to answer Amen in his mind[72], [or say the verse of Baruch Hashem Leolam Amen Veamen making sure to conclude Amen as the person concludes his blessing[73]].
Q&A Is one to answer Amen to the blessing of a Cheresh or Shoteh?[74] No. Is one to answer Amen for a blessing of a child who has not yet reached the age of Chinuch? Some Poskim[75] suggest that one is not to answer Amen for the blessing of a child that has not yet reached the age of Chinuch.[76] Nevertheless, the widespread custom is to answer Amen for the blessing of all children even if they have not yet reached the age of Chinuch.[77] May one answer Amen to the blessing of a child who is not yet potty trained? Some Poskim[78] imply it is permitted and obligated to answer Amen to his blessings, [other than the father of the child[79]].[80] Others[81] however rule it is forbidden to do so.[82] According to all, it is forbidden for the father to educate his child to say blessings while he is soiled with feces [and he should therefore not answer Amen to his blessings in such a case]. May one answer Amen to the blessing of a child who is not fully clean and contains has fecal remnant? Some Poskim[83] rule it is permitted and one is obligated to answer Amen to his blessings if he has not yet reached the age in which he can be responsible to fully clean himself properly.[84] This is approximately at age six.[85] Others[86] however rule it is forbidden to answer Amen to the blessing of an unclean child.[87] May one answer Amen to the blessings of one who is praying Shemoneh Esrei aloud? Some Poskim[88] leave this matter in question. Other Poskim[89] side it is permitted/obligated to answer Amen.[90] Other Poskim[91] rule it is forbidden to answer Amen.[92] Rosh Hashanah/Yom Kippur:[93] During Rosh Hashanah and Yom Kippur one may answer Amen being that they are not doing a transgression. Nevertheless it is best to distance oneself from the person in order not to hear his blessings. May one answer Amen in a bathroom or bathhouse?[94] No.[95] |
Table 1: Answering Amen in Different Situations
| Situation | Obligation to Answer Amen | Notes |
| Blessing by a Jew | Yes | Even if not obligated in the blessing |
| Mi Shebeirach during Davening | No | Starting from Baruch Sheamar |
| Blessing without Hashem’s name | Yes | Due to doubt |
| Blessing by a non-Jew | Yes | If not mentioning G-d’s name or is monotheistic |
| Multiple blessings simultaneously | Yes | Answer Amen twice if different blessings |
| During Torah learning | No | Not obligated |
| Negative verses | No | Avoid answering |
| Partial hearing of blessing | Yes | Obligated even if only end is heard |
| Changed dialect of blessing | No | Do not answer |
| Blessings from a child | Yes | If not in vain |
________________________________________________________
[1] Admur 215:2; Michaber 215:2; Mishneh Brachos 51b
[2] The reason: This is learned from the verse “Ki Shem Hashem Ekra, Havu Godel Lelokeinu”. Moshe said to Bnei Yisrael that when he recites a blessing with Hashem’s name the listeners are to answer Amen and give praise to Hashem. [M”B 215:8]
[3] Admur 189:6; M”A 215:3 in name of Midrash; Chesed Lealafim 215:4; Kaf Hachaim 187:4; 215:11
[4] M”A ibid
[5] Admur ibid
Is this a Mitzvah or obligation? Some Poskim rule that this answering of Amen is a mere Mitzvah and is not obligatory. [Implication of the wording of Admur ibid “Mitzvah” that it is not an obligation but a Mitzvah and Midas Chassidus to answer Amen and so is also implied from Orchos Chaim Kerias Hatorah 3 that says “It is permitted to answer Amen” and so rules Emek Sheila 53:2] However, some Poskim rule it is an see an obligation to answer Amen to a prayer or blessing, such as Harachaman. [M”A 215:3 in name of Midrash; Chesed Lealafim 215:4; Kaf Hachaim 215:11]
[6] M”A ibid; Chesed Lealafim 215:4; Kaf Hachaim 215:11
[7] Admur ibid; M”A 189:1; 215:3; Kol Bo 99 in name of Geonim
[8] M”A ibid
[9] See Aruch Hashulchan 215:1; Kaf Hachaim ibid; Piskeiy Teshuvos 215:7 footnote 42
[10] Piskeiy Teshuvos ibid
[11] Betzeil Hachochmah 5:90
[12] Kaf Hachaim 215:11
[13] See Admur 215:2
[14] Kaf Hachaim 215:11
[15] Piskeiy Teshuvos 51:11; See Admur 51:3 and 6
[16] Shabbos 119b
[17] Gemara ibid; Rabbeinu Yona Brachos “Some people’s concentration are aroused through raising their voice.”
[18] Rashi ibid
[19] Brachos 53b
[20] Sefer Chassidim 19
[21] Elya Raba 124:11; Perisha 124; This means that he is accepting the blessing with a swear and faith. See Chasam Sofer 15
[22] Chayeh Adam 6:1
[23] Nehara Hashaleim p. 15, brought in Kaf Hachaim 124:30
[24] Machatzis Hashekel 6:9 based on Asara Maamaros; Zohar Eikev and Vayeitzei; See Shach C.M. 382:4 in name of Maharshal who writes it is an obligation to recite blessings aloud in order to merit others with Amen and one who does not do so is a Rasha and see Shach ibid that the law that one is obligated to pay 10 Zehuvim for a stolen blessing is only if one could not answer Amen, such as the person who said the blessing said it quietly, and only if one planned to say the blessing aloud; See however Smeh 382:7 and Shach ibid that the above obligation is only by Milah, being it was instituted to be said aloud and in public, however by other Mitzvos, such as Shechita or covering the blood, one may say it quietly and so is the custom; See Bigdei Yesha 167:33 in name of Kisvei Arizal that if one is alone and unable to have someone answer Amen to his blessing he is to say it with great desire and love of Hashem. This concentration creates an angel who then answers Amen to his blessing.
[25] Zohar ibid; Asara Maamaros ibid; Machatzis Hashekel ibid
[26] Ben Ish Chaiy Maasey 14
[27] Heard from Rav Yehuda Leib and Eliyahu Landa Shlita; The Rebbe by Farbrengens was not heard to say blessings aloud, allowing the public to answer Amen; See also Smeh and Shach ibid that only by Milah is it an actual obligation
The reason: As Admur 213:4 rules that one who hears a blessing according to some opinions is Yotzei even if he did not have intent to be Yotzei, and hence in order to prevent others from entering into this doubt we therefore recite the blessings silently.
[28] M”B 124:25
[29] Halachos Ketanos 2:48; Beir Heiytiv 55:1; Kesher Gudal 9:27; Shalmei Tzibur p. 87; Beis Oveid 8; M”B 55:4; Kaf Hachaim 56:8; See Piskeiy Teshuvos 55:6
Other opinions: Some Poskim rule one is to answer after the last person who concluded, and it counts also for the first person. [Ashel Avraham Butchach 124:6] See Piskeiy Teshuvos ibid who writes that the Shaareiy Teshuvah 56:3 and Birkeiy Yosef 56:1 argue on the above and rule that one is to only answer Amen to the first person concluding. This is incorrect as the Birkeiy Yosef and Shaareiy Teshuvah were not discussing the above case but rather a case in which you have many different Minyanim taking place in the same room and you are unable to answer Amen for every Minyan’s Kaddish. The Kesher Gudal [author of Birkeiy Yosef] brings both Halachos, one in 9:27 and one in 9:28, thus proving they do not contradict each other but are rather speaking of two different cases. Likewise, the Kaf Hachaim 56:7-8 records the two rulings in two separate Halachos and referring to two different cases, thus proving it is not a dispute or contradiction.
[30] Ashel Avraham 215; Orchos Chaim 124:6; Toras Chaim Sofer 66:8 that one who is involved in a Mitzvah is exempt from a Mitzvah; Divrei David 41; Mayim Rabim 2, brought in Kaf Hachaim 124:25; Shevet Halevi 9:43; Tzitz Eliezer 11:4; Salmas Chaim 62; Kinyan Torah 2:36; 4:9; Pischa Zuta 5; Teshuvos Vehanhagos 2:73-74; Yabia Omer 9:3; Shearim Hametzuyanim Behalacha 20:3; Piskeiy Teshuvos 51:11 and 55:29 and 215:4
Other opinions: Some Poskim rule one is obligated to answer Amen even if he is in the midst of learning Torah, unless one learns like Rashbi and Toraso Umenuso. [Pischeiy Teshuvah brought in Kaf Hachaim 124:25]
[31] Shevet Halevi ibid; Poskim ibid; Vetzaruch Iyun from Igros Kodesh ibid that one is obligated to answer in-between the Shel Yad and Shel Rosh even though one is in the midst of a Mitzvah.
[32] Kaf Hachaim 215:10 in name of Meorei Or and Orchos Chaim 215:3
[33] The reason: The reason for this is so it does not sound like he is answering Amen to the curses he recited. [ibid]
[34] Rama 167:2; Or Zarua based on Yerushalmi
[35] The reason: As the Amen is also part of the blessing [Darkei Moshe 167:4; Admur 167:3; Gra 167] and through answering Amen the blessing of the person receives greater importance, and hence it is initially proper to intend to fulfill one’s obligation with the Amen said by the listeners. [Darkei Moshe ibid; Or Zarua ibid; Yerushalmi; M”B 167:20]
[36] See Biur Halacha 167:2 “Vehamevarech” that so is implied from Lechem Chamudos and Shiyurei Kneses Hagedola, and that aside for the Or Zarua, no other Posek mentioned such a law. This ruling of the Rama is likewise omitted from Admur in 167
[37] The reason: As there is no obligation for one who says a blessing to say or hear Amen, and on the contrary one who says Amen to his blessing is considered a fool. [Biur Halacha ibid]
[38] As Admur 167:3 completely omits this ruling of the Rama. Furthermore, Admur stipulates the entire law of delaying cutting the bread until the Amen has been completed by majority of the congregation to only a case in which the listeners are fulfilling their obligation with this blessing of Hamotzi, and plan to eat bread on its basis. Now, although Admur records the wording of the Darkei Moshe and Or Zarua ibid that Amen is part of the blessing, nevertheless Admur learns that this only applies when the person saying Amen is fulfilling his obligation with the blessing. Perhaps the reason for this is because in truth Admur rules there is no need for the person saying the blessing to concentrate by the Amen, not even in a case that the person saying Amen is fulfilling his obligation. However, nevertheless, he may not cut the bread until the Amen is complete, being that the Amen of one who is being Yotzei a blessing is part of his blessing, and the bread is to remain a Shalem until one completes the blessing.
[39] Admur 124:11; 61:4; Levush 124:4
[40] Admur 124:9; Tur 124
[41] Admur 124:9
[42] Admur ibid; Michaber 124:6; Tur 124; Abudarham
[43] M”A 124:10
[44] Admur ibid; M”A ibid
[45] Admur ibid; Taz 124:3; M”A ibid
[46] Admur 124:10; Rama 124:7 in name of Kol Bo
[47] Seemingly this includes even children that are below the age of Chinuch. [See Piskeiy Teshuvos 215 footnote 9
[48] Admur 124:11; 215:2; See Biur Halacha 215 “Chayav”; Piskeiy Teshuvos 215:3
Other opinions: Some Poskim rule it is best not to answer Amen to a blessing that one did not hear at all, even if he knows its identity. [Kaf Hachaim ibid]
[49] Admur 215:2
Other opinions: Some Poskim rule one is not obligated to answer Amen for a blessing that one did not hear at all, and it is merely voluntary to do so. [Kaf Hachaim 124:47; Biur Halacha 215 “Chayav” based on Taz and Mamar Mordechai, brought in Piskeiy Teshuvos 215:3] Based on this some Poskim rule it is best not to answer Amen to such a blessing. [Kaf Hachaim ibid] If however one heard some of the words of the blessing, then he must answer Amen. [Kaf Hachaim ibid; Michaber 215:2]
[50] Admur ibid; Michaber ibid
[51] Kinyan Torah 5:9 based on M”A 53:15
[52] Admur ibid; Rama 215:2; Rabbeinu Yonah Brachos 51b; Yerushalmi
Other opinions: Some Poskim rule one is never to answer Amen after the blessing of a gentile. [Kesef Mishneh in opinion of Rambam; Bach 215; brought in M”A 215:3; Mateh Yosef, P”M 215 A”A 3 and Kaf Hachaim 215:14 that so is the ruling Michaber who omitted the ruling of the Rama] However, one may answer Amen after a Yishmaeili, being they do not serve idolatry. [Maharikash; Kaf Hachaim 215:15]
[53] The wording in Admur ibid “Nachri”, however the Rama ibid writes “idol worshiper”. The M”B 215:12 explains that a common idol worshiper does not intend towards idolatry when saying Hashem’s name and hence one is to answer Amen to his blessing. It is possible to learn this way in Admur as well, as Admur only forbids answering Amen to a person who is fervently attached to idolatry, and hence perhaps your normal gentile would be valid.
[54] If the blessing was not instituted by the Sages: If a gentile state may our G-d help you or save you one should not answer Amen to his blessing. If however he says May your G-d help you or save you then one may answer Amen. [Sefer Chassidim 427; Chesed Lealafim 215:4; Betzeil Hachochmah 3:39]
[55] Obligation or voluntary: Some Poskim rule one is not obligated to answer Amen for a blessing said by a gentile, and it is merely voluntary to do so. [Taz 215:3; P”M 215 M”Z 2; M”B 215:12; Kaf Hachaim 215:14] Admur however omits this opinion and implies that it is obligatory. Vetzaruch Iyun
[56] Admur ibid; Michaber ibid regarding Apikores; Rambam Brachos 1:13
[57] The reason: (As the common intents of an idolater’s mention of Hashem’s name is towards his idolatry.) [Admur ibid]
[58] Igros Moshe 2:50
[59] Piskeiy Teshuvos 215 footnote 29
[60] Admur ibid; Michaber 215:2-3; Brachos 53b
[61] Admur ibid; Michaber 215:3; Rambam Brachos 1:15
[62] M”B 124:47
[63] The reason: A child is obligated to say an obligatory blessing [just like an adult] in order to educate them in Mitzvos. Thus, when they say a blessing at the appropriate time in order to exempt them from their obligation, one is to answer Amen to the blessing. The same applies regarding a child who is reading the Haftorah for the congregation and is saying the before and after blessings, that the congregation is to answer Amen to those blessings. [Admur ibid]
[64] See Maaseh Shehayah brought above from Nehara Hashaleim p. 15, brought in Kaf Hachaim 124:30
[65] Piskeiy Teshuvos 215 footnote 45; However see Aruch Hashulchan 215:2 that it does not apply towards a female child. See Yabia Omer 2:13
[66] Admur ibid; M”A 215:8; Elya Raba 215:4; See Igros Kodesh 3:138
[67] The reason: Although the blessings recited by the children for the purposes of learning are blessings in vain, nevertheless the Sages permitted it to be done. However, by an adult, it is forbidden for him to say blessings outside of their appropriate time even if he is doing so for the sake of learning. [Admur ibid]
[68] Admur 213:4; Michaber 213:2; Rambam Brachos 1:11; Brachos 45b
[69] Admur 215:3; Michaber 215:4; Rambam Brachos 1:15; Encyclopedia Talmudit ibid p. 281; See regarding blessings of children which are said for purposes of education: Admur 215:2; Michaber 215:2-3; Brachos 53b; M”A 215:8; Elya Raba 215:4; See Kaf Hachaim 25:40
[70] See Piskeiy Teshuvos 25:11
[71] Kaf Hachaim 25:40; Yabia Omer 1:29; Yechaveh Daas 4:31; Teshuvas Harambam in Peir Hador 105 that Safek Amen Lehakel
[72] Kaf Hachaim ibid
[73] Heard from Harav Yaakov Yosef Z”al
[74] P”M 124 A”A 14; M”B 124:47
[75] M”B 215:8 that so is implied from the Peri Megadim; M”B 124:47
[76] What is the age of Chinuch? Some say the age of Chinuch is five years old. [Yabia Omer 8:25] Others write it is from the time the child knows how to say the blessing on his own. [Salmas Chaim 134; See Piskeiy Teshuvos 215:8 footnote 44]
[77] Even Yisrael 8:14; See Piskeiy Teshuvos ibid footnote 46; Or Letziyon 2:14
[78] See Divrei Chaim 2:9; Misgeres Hashulchan on Lechem Hapanim in Kitzur SHU”A 165:1; Tiferes Adam 3:6; Piskeiy Teshuvos 215 footnote 49
[79] See Misgeres Hashulchan ibid
[80] The reason: As a child who is not old enough to be educated to clean himself, only the father is obligated to clean him. Thus, if a person [other than the father] hears his blessing, he must answer Amen towards it. [Misgeres Hashulchan ibid]
[81] Kitzur SHU”A ibid in Lechem Hapanim
[82] The reason: As it is forbidden for an adult to say a blessing while he has fecal remnant in his anus opening, and the same would apply to a child who is being educated in Mitzvos. [ibid]
[83] Divrei Chaim 2:9; Misgeres Hashulchan on Lechem Hapanim in Kitzur SHU”A 165:1; Tiferes Adam 3:6; Piskeiy Teshuvos 215 footnote 49
[84] The reason: As if the child is not old enough to be educated to clean himself then he is exempt from this aspect of Chinuch. Also the father is exempt from cleaning him to such a point that no fecal remnant remains by his opening, as the child is not old enough to do so himself. Thus, it ends up that although the child is obligated in being educated for blessings, he is exempt from this level of cleanliness. [Misgeres Hashulchan ibid in lengthy explanation and defense of ruling of Divrei Chaim ibid]
[85] Misgeres Hashulchan ibid
[86] Kitzur SHU”A ibid in Lechem Hapanim
[87] The reason: As it is forbidden for an adult to say a blessing while he has rectal fecal remnant and the same would apply for a child. [ibid]
[88] Chochmas Shlomo 124; Mishmeres Shalom 11:1
[89] Yabia Omer 8:10 [Obligated answer Amen]; See Yagel Yaakov 42
[90] The reason: As he has not swerved from the dialect of the Sages.
[91] Alef Hamagen 582:43; Shevet Halevi 3:15; Halichos Shlomo 8:32 in name of Rav SZ”A
[92] The reason: As he is praying against the rulings of the Sages. [ibid] Vetzaruch Iyun regarding one who Davens aloud in private, in which case he may do so for concentration. [See Piskeiy Teshuvos ibid; Halichos Shlomo ibid]
[93] Alef Hamagen ibid; Shraga Hameir 5:105
Obligation or voluntary: Some Poskim rule one is obligated to answer Amen for such a blessing. [Betzeil Hachochmah 5:164] From other Poskim however it is implied it is not obligatory. [See Halichos Shlomo ibid; Piskeiy Teshuvos 215 footnote 35
[94] Admur 84:1 regarding the inner room of a bathhouse, and the same applies for a bathroom; Chochmas Shlomo 124; Kaf Hachaim 84:11
[95] The reason: As if one cannot answer Amen if there are feces intervening then certainly, he may not answer Amen in the bathroom itself. [ibid]
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