Berakhot 63A

ואימא: הר הבית דאסור במנעל ⁠— לילפה ממנעל. אבל בית הכנסת דשרי במנעל, אדיליף ממנעל ולהיתר, נילף מקפנדריא ולאסור!

and say as follows: With regard to the Temple Mount, where one is prohibited from wearing shoes, let us derive the prohibition of spitting from the case of shoes. However, with regard to a synagogue, where one is permitted to wear shoes, instead of deriving the law with regard to spitting from the case of shoes and permitting it, derive it from the case of a shortcut, and prohibit it.

אלא אמר רבא: כי ביתו ⁠— מה ביתו, אקפנדריא קפיד אינש, ארקיקה ומנעל לא קפיד אינש, אף בית הכנסת, קפנדריא הוא דאסיר, רקיקה ומנעל ⁠— שרי.

Rather, Rava said a different reason: The synagogue is like one’s house. Just as one objects to a person using his house as a shortcut, but does not mind spitting and wearing shoes therein, so too in the case of a synagogue, a shortcut is prohibited while spitting and wearing shoes are permitted.

כל חותמי ברכות שבמקדש וכו׳.

We learned in the Mishnah: At the conclusion of all blessings recited in the Temple, the one reciting the blessing would say: Blessed are You YHWH, God of Israel, until everlasting.

כל כך למה ⁠— לפי שאין עונין ״אמן״ במקדש. ומנין שאין עונין אמן במקדש? שנאמר: ״קומו ברכו את ה׳ אלהיכם מן העולם עד העולם״. ואומר: ״ויברכו את שם כבדך ומרומם על כל ברכה ותהלה״.

The Talmud explains: Why were they insistent upon this formula to that extent? Because one does not answer amen in the Temple. Because there is a unique response to the blessings in the Temple, a unique formula for their conclusion was instituted. From where is it derived that one does not answer amen in the Temple? As it is stated: “Stand up and bless YHWH, your God, from everlasting to everlasting” (Nehemiah 9:5), which refers to the conclusion. The verse in Nehemiah continues: “And let them say: Blessed be Your glorious name, that is exalted above all blessing and praise” (Nehemiah 9:5). The response is exalted above other blessings.