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Answer: The answer to your question depends on two issues – how morning Kiddush works; the status of one who knows a beracha was made but did not hear it.
At nighttime Kiddush, the main beracha is Mekadesh Hashabbat. Borei Pri Hagafen, whose point is to make it permitted to drink the wine of Kiddush (and similarly, of Havdala) is of minor importance (see Living the Halachic Process VII, C-16). Therefore, if one did not hear Borei Pri Hagafen, he is yotzei anyway (see Shulchan Aruch, OC 271:4; Mishna Berura 296:33).
The problem is that the morning Kiddush consists only of Borei Pri Hagafen (see Pesachim 106a). The p’sukim we recite are a late and not required addition (see Mishna Berura 289:2). So if one did not hear Borei Pri Hagafen, in what way did he take part in Kiddush?!
There are two approaches in the Rishonim as to the nature of this abbreviated Kiddush that does not even need to mention Shabbat. The Ran (Pesachim 22b of Rif’s pages) suggests that it connects to the night’s full Kiddush, and posits that its beracha functions along the same lines as Kiddush of the night. Rabbeinu David (Pesachim 106a) says that given its content, it cannot serve as a real Kiddush; rather, its function is to elevate the meal’s stature via the wine. Therefore, the drinking is more important than the beracha, which just permits the drinking.
Bemare Habazak - Rabbis Questions (657)
Rabbi Daniel Mann
587 - Ask the Rabbi: An Avel Attending a Seudat Hodaya
588 - Ask the Rabbi: Not Hearing Morning Kiddush
589 - Ask the Rabbi: Should Kiddush Levana Be Done with a Minyan?
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Let us now look at your connection to the beracha to which you answered amen. It is forbidden to recite an amen yetoma (Berachot 47a), e.g., answering without hearing the beracha (Rashi ad loc.). On the other hand, the mishna (Sukka 51b) tells about the davening in the amphitheater in Alexandria, in which they raised flags to prompt people to answer amen. The two main distinctions raised (see Beit Yosef, OC 124) to reconcile the sources are as follows: 1. If one plans to be yotzei with a beracha, he must hear it and must not answer if he does not, but he may answer a beracha he does need to "use for himself" (one answer in the Rosh, Berachot 7:17). 2. The problem is when one does not know which specific beracha was recited, but if he knows, he may answer even if he did not hear it (Rashi & Tosafot, Berachot 47a). The Beit Yosef implies that the two answers are separate – it is not that either factor suffices or that both factors are needed; rather there is one deciding point, with a machloket about which is correct. According to #2, your amen was fine because you knew to what beracha you were answering, and you apparently were even yotzei. According to #1, your amen was an amen yetoma if you intended to be yotzei, and so the beracha could not be motzi you. The Shulchan Aruch (OC 124:8) rules like #1 (admittedly, this is not a unanimous ruling – see Rama and Be’ur Halacha ad loc.).
The best idea was to make your own Kiddush, after first speaking (to ensure Borei Pri Hagefen was necessary). Under extenuating circumstances (e.g., insufficient wine or insulting to the mekadesh, and it was important to eat), there is room for leniency to eat based on the Kiddush (we have to leave out a lot of sources/analysis). If so, Kiddush before your meal at home would be called for, whatever your regular minhag.
Bemare Habazak - Rabbis Questions Ask the Rabbi: Forgot to Remove Tefillin Before Musaf of Rosh Chodesh
Bemare Habazak - Rabbis Questions Ask the Rabbi: Having a Non-Jew Build a Sukka and Assemble Arba’a Minim
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