View source for Answering Amen to Your Own Bracha

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<p style="text-indent: 2em">The Gemara [[Brachot]] 45b resolves a contradiction by saying that one shouldn't answer [[Amen]] to one's own bracha except for the bracha of [[Boneh]] Yerushalayim. Rashi (45b s.v. Ha) explains that [[Boneh]] Yerushalayim is only an example of a Bracha which completed a series of [[Brachot]] since it finishes the Deoritta [[Brachot]] of [[Birkat HaMazon]].<ref>A number of rishonim agree with Rashi's approach including the Rabbenu Chananel, Bahag, Rabbenu Chananel, Rif, Rabbenu Yonah, Rashba ([[Brachot]] 45b s.v. Lo Kasha), and Shitah Mikubeset ([[Brachot]] 45b s.v. Ha BeShaar).</ref> Accordingly, after the [[brachot]] of [[Kriyat Shema]] one should answer [[amen]] since it completes that section of [[brachot]]. Tosfot (45b s.v. Ha), however, notes that the common minhag was not like Rashi and people would only answer [[amen]] to their [[brachot]] by [[Boneh]] Yerushalayim.<ref>The Mordechai ([[Brachot]] 162) and Maharik 2:31 (cited by the Bet Yosef 51:3) are in agreement with Tosfot.</ref></p>
<p style="text-indent: 2em">While the Ashkenazic minhag is simply follows Tosfot's opinion that a person would only answer [[Amen]] to his own bracha by [[Boneh]] Yerushalayim<ref>The Rama 215:1 writes that Ashkenazic minhag is in accordance with Tosfot.</ref>, the Sephardic minhag seems not to follow neither Rashi or Tosfot. The Tur comments that the minhag he observed was to answer [[amen]] after Yishtabach and [[Hallel]] but not after Birchat HaTorah for [[Kriyat HaTorah]] or [[Bracha Achrona]]. According to Rashi, one should have answered [[Amen]] to all of the above, while Tosfot would have opted for not answering [[amen]] to any of them. In defense of the minhag, the Beit Yosef 51:3 suggests that really the minhag holds that one should only answer [[amen]] to a concluding bracha if it concludes a set of consecutive [[brachot]] ([[brachot]] ha'semuchot lechaverta). He adds that the [[brachot]] of [[Pesukei DeZimrah]] and [[Hallel]] are considered as if they were consecutive since they surround pesukim of praise and are themselves forms of praise.<ref>The Beit Yosef explains this understanding within the opinion of the Rambam. He also cites the Mahari Ben Lev who explains a similar explanation within the opinion of the Rosh. The Kaf HaChaim 51:6 writes that the Sephardic minhag follows the Shulchan Aruch to answer [[Amen]] after Yishtabach and [[Hallel]]. </ref> </p>
<p style="text-indent: 2em">What is the basis for this halacha? Rav Moshe Feinstein (Igrot Moshe O.C. 5:9:1) explains that when one answers [[Amen]] after a regular Bracha it seems as though one is adding onto the institution of Chazal. When one finishes a series of [[Brachot]], however, one may answer [[Amen]] after oneself because then [[Amen]] is seen as a conclusion of a section and not an additional part of the text of Chazal. He compares this to the Gemara [[Brachot]] 34b which forbids one from bowing during Shemona Esrei at points where chazal didn't institute an obligation to bow since it appears as though one is adding onto Chazal's establishment.</p>
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