If someone wishes you well, even with a folksy "Best of luck" or a detached "Get well soon," you should answer amen
, says Ansh, "since this is like a short prayer.
In these approaches to the laws of saying amen, I believe we will discover the grounds for a different construction of Halakhic meaning, one more suited to harmonious, respectful Jewish communal pluralism.
I hope my analysis of the laws of saying amen illustrates this approach, and the ways I believe Conservative Halakha can be a resource in making meaning of Jewish life.
And there is no need to respond amen to his blessing.
Their blessings are nothing, and one should not respond amen.
One who hears a Jew recite any of the blessings-even though he did not hear the entire blessing from beginning to end, even though he is not required to say this blessing himself-must respond amen.
Moshe Isserles adds: "One responds amen to an idolator if one heard the entire blessing from his mouth.
In context, it appears clear that the Shulhan Arukh prohibits saying amen because any blessing by a Samaritan or heretic is a berakha levatala, a blessing in vain.
Let us begin with the Mishna: "One responds amen to a Jew who blesses; but one does not respond amen to a Samaritan (kuti) who blesses, unless one hears the entire blessing.
If we observe a Samaritan mumbling something in prayer or at the table, it only makes sense to refrain from answering amen until one knows exactly what he or she is affirming.
For the sake of good will, one might want to say amen when she recites blessings.
Rambam wrote that Jews always should meet praise of God with their endorsement: "Whoever hears a blessing must answer amen .