Birkat HaMazon

Prayer

Birkat HaMazon, known in English as "Grace After Meals" is the series of four blessings recited after a meal in which has eaten bread. While all other blessings are commanded by the rabbis, proclaiming thanks to God after a meal is a commandment from the Torah itself, in Deuteronomy 8:10.

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Blessings After Bread

LITURGY

Birkat HaMazon emphasizes the continuous and comprehensive benevolence of God, detailing His daily acts of goodness, kindness, and compassion. This prayer, recited after meals, expresses deep gratitude for God's unwavering support and provision in all aspects of life.

Rebuild Jerusalem, city of the Holy Sanctuary, speedily, in our days. Blessed are You, Adonoy, Builder of Jerusalem in His mercy. Amein. FOURTH BERACHA Blessed are You, Adonoy our God, King of the Universe, the Almighty, our Father, our King, our Mighty One, our Creator, our Redeemer, our Maker, our Holy One, Holy One of Jacob, our Shepherd, Shepherd of Israel, the King, Who is good and beneficent to all. Every single day He has done good, does good, and will do good to us. He has rewarded us, He rewards us, He will reward us forever with favor, kindness, and compassion, relief…

Siddur Ashkenaz, Berachot, Birkat HaMazon 47-49

When You Forget to Mention Special Occasions in Birkat HaMazon

TALMUD

The Grace after Meals (Birkat HaMazon) includes specific procedures for when one forgets to mention special occasions, which can affect the validity of the prayer. The Gemara in tractate Berakhot discusses the proper procedure if one forgets to mention Shabbat, Festivals, or the New Moon in the Grace after Meals, including various rabbinic opinions on whether to recite an abridged version or to start over.

The Gemara recounts: Rabbi Zeira sat behind Rav Giddel in the study hall, and Rav Giddel sat before Rav Huna, and he sat and he said: One who erred and did not mention the formula for Shabbat in Grace after Meals, says the following abridged version instead: Blessed…Who gave Shabbatot for rest to His people Israel with love, as a sign and a covenant; Blessed…Who sanctifies the Shabbat. Rav Huna said to him: Who said this halakha? He answered: Rav.…

Berakhot 49a:19-49b:2

Mentioning Hanukkah and the New Moon in Grace after Meals

TALMUD

The Sages debated whether Hanukkah and the New Moon should be mentioned in the Grace after Meals, reflecting differing opinions on their significance and the conditions for their inclusion. The Talmudic discussion in tractate Shabbat explores the obligation to mention these occasions, highlighting the importance of publicizing the miracle of Hanukkah.

A dilemma was raised before the Sages: What is the ruling with regard to the obligation to mention Hanukkah in Grace after Meals? The dilemma is: Since it is merely an obligation by rabbinic law, do we not mention it? Or, perhaps due to publicity of the miracle, we mention it. Rava said that Rav Seḥora said that Rav Huna said: One does not mention it. And if, nevertheless, he comes to mention it, he mentions it in the blessing of thanksgiving…

Shabbat 24a:2-3

Women's Obligation in Zimun

JEWISH THOUGHT

Despite historical practices, women are obligated to participate in the zimun during Birkat HaMazon. Rabbi Eliezer Berkovits, in his late 20th-century work, argues for the reexamination of Jewish texts to reflect women's equal value and dignity.

According to a baraita in Tractate Berakhot, women bentsh mezuman (i.e., three woman who eat together introduce their Birkat ha-Mazon with the special formula that is used also by men). Tosafot comments: “This was never practiced.” The phrase in the baraita suggests that women are obligated to do so. Tosafot justifies the absence of the practice by saying that the statement that women bentsh mezuman may also be understood as meaning that women need do so only if they wish…

Jewish Women in Time and Torah, iv Contemporary Halakhic Issues Regarding Women 40

The Spiritual Power of Birkat HaMazon

MUSAR

Reciting Birkat HaMazon with proper intent and joy ensures the departure of negative spiritual forces. The 17th-century work Kav HaYashar by Tzvi Hirsch Kaidanover emphasizes the mystical importance of transitioning immediately from the final hand-washing to the blessing.

Come see what is written about this in the Zohar, Parashas Vayakheil (218b): When a person recites Birkas HaMazon properly, with joy and with concentration, then when he ascends from this world a place is prepared for him in the midst of the supernal secrets in the holy palaces. In a number of places in the Zohar (2:154b, 266b; 3:186b, 191b) it is explained that the Sitra Achara stands beside a person’s table and one must grant him his portion from the water of the final hand-washing…

Kav HaYashar 87:5

The Threefold Nature of Jewish Identity in Birkat HaMazon

COMMENTARY

The structure of Birkat HaMazon reflects the threefold nature of Jewish identity, progressing from universal to particular elements. Rabbi Jonathan Sacks explores how the blessings in Birkat HaMazon connect humanity, the land of Israel, and Jerusalem.

BIRKAT HAMAZON / GRACE AFTER THE MEAL
The first three blessings – the original form of the grace – represent three concentric circles of holiness. The first blessing is for the world, the second for the land of Israel, the third for Jerusalem, home of the Divine Presence. In the first we thank God for sustaining all humanity. In the second we thank Him for His special providence over the land of Israel. In the third we acknowledge His presence in the holy city of Jerusalem, the one place from which, according to the sages, the Divine Presence was never exiled…

The Jonathan Sacks Haggadah, Barech, Birkat Hamazon 1:2

Origins of the Blessings

HALAKHAH

The blessings within Birkat HaMazon were instituted by different leaders at specific times in Jewish history, each linked to scriptural references and events. Rabbi Bachya ben Asher, a 14th-century Torah commentator and kabbalist, traces the origins and historical development of these blessings.

Birkat ha-mazon is from the Torah, as it is said, “When you have eaten your fill, you shall bless the Lord your God.” And they taught in a baraita: “you shall bless” – this is the blessing “ha-zan;” “the Lord your God” – this is birkat ha-zimmun (“the blessing of invitation”); “for the land” – this is the blessing “ha-aretz” (“for the land”); “good” [ha-tovah]– this is the blessing “boneh Yerushalayim.” And therefore it says “the good hill country [ha-har ha-tov] and the Lebanon…

Shulchan Shel Arba 1:33

Prohibited Blessings: Ethical Considerations in Birkat HaMazon

GUIDES

Reciting blessings over food that is morally or ethically compromised is prohibited. The Babylonian Talmud discusses the moral and ethical considerations in reciting Birkat HaMazon.

Although there was also a discussion of Grace after Meals in the previous chapter, there it dealt with the question: What are the foods that obligate one to recite Grace after Meals? This chapter deals primarily with the prayer aspect of Grace after Meals. It also deals with the practical ramifications of the principle, which was accorded the authority of halakha, that blessings should not be recited over items that have been corrupted from a moral standpoint. The verse: “The covetous one who recites a blessing has blasphemed the Lord” (Psalms 10:3…

Introductions to the Babylonian Talmud, Berakhot, Introduction to Perek VII 3

Grace After Meals Debate

MISHNAH

The rabbis debated the proper location and time limit for reciting the Grace after Meals, highlighting the importance of gratitude and the nuances of Jewish legal interpretation. The Mishnah, a foundational Jewish text from around 200 CE, records this debate between Beit Shammai and Beit Hillel.

The mishna cites an additional dispute: One who ate and forgot and did not recite a blessing; Beit Shammai say: He returns to the place where he ate and recites the blessing. Beit Hillel say: That is unnecessary. He recites the blessing at the place where he remembered. Both agree, however, that there is a limit with regard to how long after eating one may recite Grace after Meals. And until when does he recite the blessing? Until the food is digested in his intestines.

Mishnah Berakhot 8:7

The Communal 'Amein' in Birkat HaMazon

HALAKHAH

The custom of answering 'Amein' after the phrases beginning with 'Harachamon' in Birkat HaMazon emphasizes communal participation and affirmation of blessings. The Kitzur Shulchan Arukh, a 19th-century condensed code of Jewish law, explains this practice based on teachings from the Midrash.

It is customary that the listeners answer Amein, after the phrases beginning with Harachamon, which are said [at the end of] Birkas Hamazon. Because the Midrash teaches us that when you hear someone reciting a prayer, or blessing another Jew, even without mentioning the Name of Hashem, you should respond with Amein.

Kitzur Shulchan Arukh 44:7

Ensuring Dignified Sustenance through Birkat HaMazon

HALAKHAH

The careful observance of Birkat HaMazon, including mentioning the holiness of the day, is believed to ensure dignified sustenance. The Sefer HaChinukh, a medieval work, provides detailed instructions on how to properly recite Birkat HaMazon, especially on Shabbat and holidays.

A person must mention the holiness of the day on Shabbat and holidays in the third blessing, like we said. And if he did not mention it and he began “The One Who is good and does good,” he goes back to the beginning (Mishneh Torah, Laws of Blessings 2:12). If he did not begin it but he did finish the third blessing, he says this formula on Shabbat: “Blessed are You, Lord, our God, King of the Universe, Who has given Shabbat rest to His people, Israel, as a sign and a covenant. Blessed are You, Lord, Who sanctifies the Shabbat…

Sefer HaChinukh 430:18

Mentioning Rosh Ḥodesh in Birkat Ha-mazon

HALAKHAH

Even though there is no obligation to eat a festive meal on Rosh Ḥodesh, the day’s significance and its musaf offering necessitate mentioning it in Birkat Ha-mazon. Rabbi Eliezer Melamed’s contemporary halakhic work explains the requirement to recite Ya’aleh Ve-yavo in the Grace After Meals on Rosh Ḥodesh.

One must recite Ya’aleh Ve-yavo in Birkat Ha-mazon as well. Even though one is not obligated to eat a festive meal on Rosh Ḥodesh, one must mention Rosh Ḥodesh when reciting Birkat Ha-mazon because of the importance of the day, on which the musaf offering was brought (Shabbat 24a; Tosafot ad loc.). Ya’aleh Ve-yavo is inserted in the berakha of Raḥem, because both are prayers of supplication.

Peninei Halakhah, Zemanim 1:11:2

Scriptural Roots of Birkat HaMazon

MIDRASH

The four blessings of Birkat HaMazon are directly derived from specific phrases in Deuteronomy 8:10, providing a scriptural basis for each blessing. The Mekhilta DeRabbi Yishmael, an early rabbinic commentary, explains the origins of these blessings and their connection to the biblical text.

And whence is grace over meals derived? From (Devarim 8:10) "and you shall eat and you shall be sated" — this is the first blessing. "for the land" — this is the second blessing. "the good" — this is "who builds Jerusalem," viz. (Ibid. 3:25) "the good land … and the Levanon." "that he gave you" — who gave all good to us (this is the blessing of "hatov vehametiv").

Mekhilta DeRabbi Yishmael, Tractate Pischa 16:21

Book of Blessings, Fürth (Germany), Book: 1734/5 ; cover: 1700, with later additions, Gift of Bee and George Wolfe in memory of their parents, The Jewish Museum, New York.

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