Jerusalem Talmud Berakhot 8.8

משנה: בָּא לָהֶן יַיִן אַחַר הַמָּזוֹן וְאֵין שָׁם אֶלָּא אוֹתוֹ הַכּוֹס. בֵּית שַׁמַּאי אוֹמְרִים מְבָרֵךְ עַל הַיַּיִן וְאַחַר כַּךְ מְבָרֵךְ עַל הַמָּזוֹן. וּבֵית הִלֵּל אוֹמְרִים מְבָרֵךְ עַל הַמָּזוֹן וְאַחַר כַּךְ מְבָרֵךְ עַל הַיַּיִן. עוֹנִין אָמֵן אַחַר יִשְׂרָאֵל מְבָרֵךְ וְאֵין עוֹנִין אָמֵן אַחַר כּוּתִי מְבָרֵךְ עַד שֶׁיִּשְׁמַע כָּל הַבְּרָכָה.

MISHNAH: If wine was brought to them after the meal and there was only one cup. The House of Shammai say, he recites the benediction over wine and afterwards says Grace, but the House of Hillel say, he recites Grace and afterwards the benediction over wine. One answers “Amen” after a Jew but one does not answer “Amen” after a Samaritan unless one has heard the entire benediction.

הלכה: אָמַר רִבִּי בָּא עַל יְדֵי שֶׁהִיא בְּרָכָה קְטַנָּה שֶׁמָּא יִשְׁכַּח וְיִשְׁתֶּה. בְּרַם הָכָא [מִכֵּיוָן שֶׁהוּא מְשַׁלְשְׁלָהּ] עַל הַכּוֹס אֵינוֹ שׁוֹכֵחַ.

HALAKHAH: Rebbi Abba said: Because it is a very short benediction, he might forget and drink. But here, he connects everything with the cup of wine and will not forget.

הָא אַחַר יִשְׂרָאֵל עוֹנִין אָמֵן אַף עַל פִּי שֶׁלֹּא שָׁמַע. לֹא כֵן תַּנִּי שָׁמַע וְלֹא עָנָה יָצָא. עָנָה וְלֹא שָׁמַע לֹא יָצָא. חִיָיה בְּרֵיהּ דְּרַב אָמַר בִּשֶׁלֹּא אָכַל עִמָּהֶן כְּזַיִת.

Hence, one answers “Amen” after a Jew even though one did not hear. Did we not formulate: If he heard but did not answer, he did his duty. If he answered but did not hear, he did not do his duty. Ḥiyya, the son of Rav, said: when he did not eat with them the volume of an olive.

הָכָא מַתְנִיתָא תַנִּי שָׁמַע וְלֹא עָנָה יָצָא. עָנָה וְלֹא שָׁמַע לֹא יָצָא. רַב בְּשֵׁם אַבָּא בַּר חָנָה וְאִית דְּאָמְרֵי לָהּ אַבָּא בַּר חָנָה בְּשֵׁם רַב וְהוּא שֶׁעָנָה רָאשֵׁי פְרָקִים. רִבִּי זְעִירָא בְּעִי הֵי אִינִּין רָאשֵׁי פְרָקִים. הַלְלוּ יָהּ הַלְלוּ עַבְדֵּי יי הַלְלוּ אֶת שֵׁם יי בְּעוּן קוֹמֵי רִבִּי חִיָיא בַּר אַבָּא מְנַיִין שֶׁאִם שָׁמַע וְלֹא עָנָה יָצָא. אֲמַר מִן מַה דַּאֲנָן חָמֵי רַבָּנָן רַבְרְבָיָא עָבְדִּין כֵּן. אִינּוּן קַיָימִין בְּצִיבּוּרָא דְּאִילֵּין אָמְרִין דֵּין בָּרוּךְ הַבָּא וְאִילֵּין אָמְרִין בְּשֵׁם יי. וְאִילֵּין וְאִילֵּין יוֹצְאִין יְדֵי חוֹבָתָן.

Here, a baraita states: “If he heard but did not answer, he did his duty. If he answered but did not hear, he did not do his duty.” Rav in the name of Abba bar Ḥana, or, as some say, Abba bar Ḥana in the name of Rav, that is only if he answered the beginnings of chapters. Rebbi Zeïra inquired, what are beginnings of chapters? (Ps. 113:1) “Hallelujah, praise, you servants of the Eternal, praise the name of the Eternal.” They asked before Rebbi Ḥiyya bar Abba, from where do we know that if somebody heard but did not answer, that he fulfilled his duty? He said, because we see great rabbis acting accordingly. They stand in the congregation where some say (Ps. 118:26): “Blessed he who comes,” and the others say: “in the name of the Eternal,” and all have fulfilled their duty.

תַּנָּא רִבִּי אוֹשַׁעְיָא עוֹנֶה הוּא אָדָם אָמֵן אֲפִילוּ לֹא אָכַל. וְאֵינוֹ אוֹמֵר נְבָרֵךְ שֶׁאָכַלְנוּ מִשֶּׁלּוֹ אֶלָּא אִם כֵּן אָכַל.

Rebbi Oshaya stated: One answers “Amen” even if he did not eat, but he may not say: “Let us bless Him, of Whose bounty we ate,” except if he did eat.

תַּנִּי אֵין עוֹנִין אָמֵן יְתוֹמָה וְלֹא אָמֵן קְטוּפָה וְלֹא אָמֵן חֲטוּפָה. בֶּן עֲזַאי אוֹמֵר הָעוֹנֶה אָמֵן יְתוֹמָה יְהוּ בָנָיו יְתוֹמִים. חֲטוּפָה יִתְחַטְּפוּ שְׁנוֹתָיו. קְטוּפָה תִּקָּטֵף נִשְׁמָתוֹ. אֲרוּכָה מַאֲרִיכִין לוֹ יָמָיו וּשְׁנוֹתָיו בְּטוֹבָה. אֵי זוּ הִיא אָמֵן יְתוֹמָה אָמַר רַב הוּנָא דֵּין דְּיָתִיב לְמִיבְרְכָה וְהוּא עָנָה ולֹא יֹדֵעַ לְמָה הוּא עָנָה.

It is stated: “One answers neither an orphan Amen, nor a plucked Amen, nor a hurried Amen. Ben Azai said, if one answered an orphan Amen, may his children be orphans; hurried, may the end of his days be hurried; plucked, may his soul be plucked off. For a long Amen, they lengthen his days and years in a good way.” What is an orphan Amen? Rav Huna said, that is one who sits to recite a blessing, he answers Amen, and is not conscious for what he answered Amen.

תַּנָּא גּוֹי שֶׁבֵּירַךְ אֶת הַשֵּׁם עוֹנִין אַחֲרָיו אָמֵן [בַּשֵּׁם אֵין עוֹנִין אַחֲרָיו אָמֵן]. אָמַר רִבִּי תַנְחוּמָא אִם בֵּירַכָךְ גּוֹי עֲנֵה אַחֲרָיו אָמֵן דִּכְתִיב בָּרוּךְ תִּהְיֶה מִכָּל הָעַמִּים. גּוֹי אֶחָד פָּגַע אֶת רִבִּי יִשְׁמָעֵאל וּבֵירְכוֹ. אָמַר לוֹ כְּבָר מִילָּתָךְ אֲמִירָה. פָּגַע אַחֲרִינָא וְקִילְלוֹ אָמַר לֵיהּ כְּבָר מִילָּתָךְ אֲמִירָה. אָמְרוּ לוֹ תַלְמִידָיו רִבִּי כְּמָה דְּאָמַרְתָּ לְהָדֵין אָמַרְתָּ לְהָדֵין. אֲמַר לוֹן כֵּן כָּתוּב אוֹרְרֶיךָ אָרוּר וּמְבָרְכֶיךְ בָּרוּךְ.

It is stated: One answers Amen after a Gentile who recited a benediction for the Eternal, [but if he recited a benediction with the Name one does not answer.] Rebbi Tanḥuma said, if a Gentile blesses you, answer after him Amen since it is written (Deut. 7:14) “You shall be blessed by all peoples.” A Gentile met Rebbi Joshua and blessed him. He answered: The word about you has already been said. He met a second one who cursed him; he answered: The word about you has already been said. His students said to him: Rebbi, did you say to the one what you said to the other? He said to them, so it is written (Gen. 27:29): “Those who curse you are cursed, but those who bless you are blessed.”