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Answer: The nature of amen changes with the context of the statement to which one is responding. Most classic berachot praise Hashem for providing one of many things for man (e.g., food, seeing something noteworthy, providing something historical). If one hears someone praising Hashem, he is required to express his agreement (Berachot 51b; Shulchan Aruch, Orach Chayim 215:2).
Bemare Habazak - Rabbis Questions (649)
Rabbi Daniel Mann
365 - Secrecy in Beit Din
366 - Answering Amen to Hamakom Yenachem
367 - Reciting Kri’at Shema at the Very End of its Time
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If one blesses you, it makes sense to answer Amen, as your voice in request for yourself has value, as we know from davening. It may be even more appropriate here because it is possible that the good wishes extend beyond the mourner. Some have the practice to say Hamakom … in the plural even if there is one mourner present, and the most common explanation is that it includes the deceased (see Nitei Gavriel, Aveilut I:1). Indeed, the Rambam (Avel 14:7) wrote that nichum aveilim helps the mourners and the deceased. The connection of the mourner to those who mourn for Jerusalem, which different authorities understood with minor variations, may mean that we are also blessing all of the nation - that we should soon see its rebuilding, which makes answering Amen appropriate.
On the other hand, it is possible that Hamakom is not a good wish but a philosophical message to the mourner, along the following lines. It is hard to come to terms with the loss of a close relative, but just as the Jewish People has learned to deal with the destruction of the Temple and believe in its rebuilding, so too the mourner should accept the Divine decree, believe that it was for the best, and look forward to the deceased’s return with techiyat hameitim. Most authorities, though, seem to understand Hamakom as a prayer/blessing. This is certainly the case for the Sephardic saying of "you shall be comforted from the Heaven" and for the increasingly popular addition of "and you shall not continue to have pain anymore."
There is also logic to say Amen to fulfill the concept that some Acharonim discuss (see Divrei Sofrim 376:1) of accepting the consolations. On the other hand, there can be ways other than saying the word Amen to do that. I saw a citation of Rav Moshe Feinstein preferring not to say Amen because it is as if the mourner is waiting to be a mourner again. It is not clear what in the words implies that and, if so, why it is okay for the consoler to say so.
My experience at shiva homes over the decades is that mourners did not usually say Amen (as I have seen in the name of Rav Chaim Kaniefsky). However, several contemporary works encourage it, based on the opinion of Rav Shlomo Zalman Auerbach (see Nitei Gavriel ibid. 2; P’nei Baruch 11:5; Teshuvot V’hanhagot V:309.19) and based on halachic logic and this is not a rare occurrence. We have no problem with this developing into the minhag, but in deference to what has apparently been the more prevalent practice, we would not make a ruling that an avel should say it. (Actually, none of the sources we saw, in either direction, use terms of imperative.)
It is less common for other consolers to answer Amen. There is two-pronged logic for other consolers to not answer Amen: 1) Although most use the same standard statement, it is a private matter between the consoler and the mourner, which not everyone should be expected to listen to (some people are shy); 2) The consoler will be saying the same thing soon, and therefore it is not crucial to do it now
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Shlach Lecha "Why So Many Don't Make Aliya?" - Parshat Shlach
This short article deals with the weird phenomena that every single time Am Yisrael is meant to enter the Land of Israel, throughout the Tanach, 2nd Temple and until today, they "chicken out" and look for excuses. What's the problem with this mitzvah that proves so challenging. The article, based on sources, suggests that the difficulties of Eretz Yisrael is precisely her secret and beauty!
Kuzari -Rabbi Ari Shvat Kuzari class 4
The class deals with Islam and how the Muslim tries convincing the King of the Khazars, and why he was also rejected.
Beha'alotcha JEWISH STATE= GUIDE TO G-DLINESS & SELFLESSNESS
A Jewish State not only is a good idea, but educates us towards selflessness, altruism and G-dliness in our daily lives.
Ein Aya In Zion Even the Smoke of the Bark is Sweet
Just as Jewish nationalism is different from others, so too our capitol of Jerusalem is totally different than other national capitols. Rav Kook beautifully explains the passage in the Talmud that the trees of Yerushalayim were cinnamon trees.
Kuzari -Rabbi Ari Shvat Kuzari class 3
The second speaker invited to convince the Khazar King is the Christian, who presents their beliefs. Even before the questions of the King, "between the lines", the author R. Yehuda HaLevi already begins disproving them.
Ein Aya "Intimacy: Love, Life & Giving or Egocentric Taking & Expiration"
Today, many confuse between intimacy in marriage, based on love, giving and life which are diametrically opposed to empty "sex", pornography and prostitution which destroyed the Beit HaMikdash. The practical importance of clarifying this topic in today's western society is obvious, especially for young adults.
Kuzari -Rabbi Ari Shvat Kuzari class 2
The King of the Kazars, in his search for truth, starts by inviting the philosopher. This is a "crash-course" on Aristotelian philosophy and the reasons why the king is not convinced. Through this dialogue, R. Yehuda HaLevi already foreshadows some of his central ideas that will appear later.
Shavuot "Love of Torah = Love of Israel"- for Shavuot
People often identify Judaism as just a religion, but upon examination, we see, even halachically and explicitly in the siddur, that the Torah is dependent upon Am Yisrael, Jewish nationalism.
Ein Aya The Middle-Child & Anti-Tzni'ut Syndrome- Negative Attention
Although tzni'ut is for men just like women, Rav Kook deals here with the sources in Yishayahu and the Talmud which deals with the special problem of lack of tzni'ut in women's dress and actions, where it's not just a problem of midot and character traits, but also can include practical, social and national ramifications, as well, which caused the destruction of the Beit HaMikdash and exile from Israel. The class continues the previous one (Ayn Aya Shabbat vi, 29), and is a must for all educators and parents of high-school aged and young adults.
P'ninat Mishpat P'NINAT MISHPAT: A Mess of Loans, Repayments and Grievances – part II
based on ruling 83033 of the Eretz Hemdah-Gazit Rabbinical Courts
based on ruling 83033 of the Eretz Hemdah-Gazit Rabbinical Courts
