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# Chazal viewed the recitation of [[Amen]] very highly and compared its recitation to a signature that attests to the validity of a document. In fact, Chazal tell us that responding [[Amen]] is of greater significance than reciting the Beracha. The failure to recite [[Amen]] is considered a gross transgression, while responding [[Amen]] with great concentration opens the gates of Gan Eden. <ref>Gemara [[Brachot]] 53b, Chaye Adam (Klal 6:1), Gemara [[Shabbat]] 119b, Rashi [[Shabbat]] 119b s.v. BeChol</ref>
# The letters of [[Amen]] are the root letters of the word אמונהEmunah, belief or trust. By responding [[Amen]] one declares: "I believe in the blessing that I have just heard and I affirm its truth." Additionally, when responding [[Amen]] one should have in mind the beginning of the Bracha, "Baruch Atta Hashem", that Hahshem's name is Blessed. Thus, for example, when responding [[Amen]] after "Magen Avraham", one should have in mind, "The Name of Hashem should be blessed, and it is true that He shielded our forefather Avraham, and I believe it". <ref>Shulchan Aruch 124:6, Mishna Brurah 124:24</ref>
# One should answer [[Amen]] to any blessing one hears whether he wishes to fulfill an obligation, or even if one overhears a Beracha. One should respond [[Amen]] after each line in Bircas Hamazon that begins Harachaman. Moreover, the obligation to respond [[Amen]] even applies to a Bracha that does not contain Hashem's Name, such as answering to a Mi Sheberach. <ref>Shulchan Aruch 124:6, 189:5, 215:9 </ref>
# The proper intention of the word [[Amen]] changes with the Beracha. When [[answering Amen]] to [[Birchot HaMitzvah]] or [[Birchot HaNehenin ]] ([[Berachos]] on enjoying things), one's intention should be to affirm the truth of the Beracha and his belief in it. When answering to Birchot HaShevach, one should have in mind that he is affirming the truth of that praise. When responding [[Amen]] to תפילות Tefillot one's [[Amen]] should be an entreaty to Hashem to fulfill that [[prayer]]. At times, [[Brachot]] can have multiple purposes and as such one should have multiple Kavanot. <ref>
Shulchan Aruch 124:6, Mishna Brurah 124:25</ref>
# When reciting [[Kiddush]] on Friday night, we say the words "ויהי ערב ויהי בקר " quietly before saying "יום הששי". In truth, ויהי ערב is actually the second part of the Passuk which precedes יום הששי. We don’t say those words out loud because the first letters of יום הששי ויכלו השמים form the name of Hashem-הויה. While we generally avoid reciting Pesukim in ways which differ from their presentation in the Torah<ref>Tanit 27b, [[Megillah]] 22a. "כל פסוקא דלא פסקיה משה אנן לא פסקינן"</ref>, nonetheless we only say the second part, and don't say the first part of the Passuk quietly because Chazal understand the words "טוב מאד" as a reference to death. <ref>Rama 271:10, Levush 271:10, Aruch HaShulchan 271:25, Chatom Sofer OC 10</ref>

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