משנה: מַעֲשֶׂה בִימֵי רַבִּי חֲלַפְתָּא וְרַבִּי חֲנַנְיָה בֶן תְּרַדְיוֹן שֶׁעָבַר אֶחָד לִפְנֵי הַתֵּבָה וְגָמַר אֶת כָּל־הַבְּרָכָה וְעָנוּ אַחֲרָיו אָמֵן. תִּקְעוּ הַכֹּהֲנִים תְּקָעוּ. מִי שֶׁעָנָה אֶת אַבְרָהָם אָבִינוּ בְּהַר הַמּוֹרִיָּה הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה. הָרִיעוּ בְנֵי אַהֲרֹן הָרִיעוּ. מִי שֶׁעָנָה אֶת אֲבוֹתֵיכֶם עַל יַם סוּף הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה. וּכְשֶׁבָּא דָבָר אֵצֶל חֲכָמִים אָֽמְרוּ לֹא הָיוּ נוֹהֲגִין כֵּן אֶלָּא בְשַׁעַר הַמִּזְרָח. MISHNAH: It happened in the days of Rebbi Ḥalafta and Rebbi Ḥanania ben Teradion that somebody stood before the Ark176The reader in the synagogue service and finished the entire benediction and they answered after him Amen177This also is the text of Maimonides’s autograph Mishnah. In the Babli one reads: They did not answer Amen.. “Blow, Cohanim”, they blew. “He Who answered our forefather Abraham on Mount Moriah, He may answer you and hear your vociferation today.” “Treble, Cohanim”, they trebled. “He Who answered our forefathers on the Reed Sea, He may answer you and hear your vociferation today.” When the case came before the Sages they said, this we only used to do at the Eastern gate178In the Babli one reads: At the Eastern gate on the Temple Mount. Maimonides reads: At the Eastern gates, and he explains that there were synagogue services both at the Eastern entrance to the Temple and the Eastern entrance to the Temple Mount.
The way it is described in the Yerushalmi Mishnah, the procedure was a hybrid between regular synagogue service, where every benediction by the reader is answered by “Amen”, and Temple service where “Amen” never was used, and the Temple service where Cohanim blew trumpets and horns in straight or modulated sounds to accompany every public action. (According to the Taanit.16b">Babli 16b the order to the Cohanim was given not by the reader but by the beadle.) The objecting Sages decided that proceedings used only on the Temple Mount never should be imitated at other places..
הלכה: תַּנֵּי. לֹא הָיוּ עוֹנִין אָמֵן בְּבֵית הַמִּקְדָּשׁ. וּמָה הָיוּ אוֹמְרִים. בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד. וּמְנַיִין שֶׁלֹּא הָיוּ עוֹנִין אָמֵן בַּמִּקְדָּשׁ. תַּלְמוּד לוֹמַר ק֗וּמוּ בָּֽרְכוּ֙ אֶת־יי אֱלֹֽהֵיכֶ֔ם מִן־הָֽעוֹלָם֖ עַד־הָֽעוֹלָ֑ם. וּמְנַיִין עַל כָּל־בֵּרָכָה וּבִרָכָה. תַּלְמוּד לוֹמַר וּמְרוֹמַ֥ם עַל־כָּל־בְּרָכָה֭ וּתְהִילָּֽה׃ HALAKHAH: It was stated: “One does not answer ‘Amen’ in the Temple. What did they say? ‘Praised be the glory of His Kingdom forever and ever.’ And from where that one does not answer ‘Amen’ in the Temple? The verse says179Nehemiah.9.5">Neh. 9:5., Arise, praise the Eternal, your God, forever and ever. From where for every single benediction? The verse says, and exalted over all praise and glory.180Tosephta 1:11. Taanit.16b">Babli 16b, Berakhot.63a">Berakhot 63a, Sotah.40b">Soṭa40b; Berakhot 9:5:15" href="/Jerusalem_Talmud_Berakhot.9.5.15">Yerushalmi Berakhot9:7 (Notes 278–280).”