ברך

The third cup is poured now, and recite Birkat Hamazon (Blessing after the Meal) over it.

A Song of Ascents. When the L-rd will return the exiles of Zion, we will have been like dreamers. Then our mouth will be filled with laughter, and our tongue with joyous song. Then will they say among the nations, "The L-rd has done great things for these." The L-rd has done great things for us, we were joyful. L-rd, return our exiles as streams in the Negev. Those who sow in tears will reap with joyous song. He goes along weeping, carrying the bag of seed; he will surely come [back] with joyous song, carrying his sheaves.

A Psalm by the sons of Korach, a song whose foundation is in the holy mountains. The L-rd loves the gates of Zion more than all the dwelling places of Jacob. Glorious things are spoken of you, O city of G-d. I will make mention of Rahab and Babylon unto those that know me; behold Philistia and Tyre, as well as Cush, "This one was born there." But of Zion it will be said, "This man and that man was born there," and He, the Most High, will establish it. The L-rd will count the register of the nations, "This one was born there." Selah. Singers and dancers alike [will chant], "All my inner thoughts are of you."

I will bless the L-rd at all times; His praise is always in my mouth. The ultimate conclusion, all having been heard: fear G-d and observe His commandments, for this is the whole of man. My mouth will utter the praise of the L-rd, and all flesh shall bless His holy Name forever and ever. And we will bless the L-rd from now and forever; Halleluyah praise G-d.

Before mayim acharonim (washing fingers) the following verse is said:

This is the portion of a wicked man from G-d, and the heritage assigned to him by G-d.

After mayim acharonim, the following verse is said:

And he said to me: This is the table that is before the L-rd.

When the Grace after Meal is said with a quorum of three or more males over the age of 13, the leader begins:

Gentlemen, let us say Grace!

The others respond:

May the Name of the L-rd be blessed from now and forever.

The leader [repeats the response and] continues:

With the permission of the masters, teachers and gentlemen, let us bless He of whose bounty we have eaten.

The others respond:

Blessed be He of whose bounty we have eaten.

The leader repeats this response.

Those present who did not partake of the meal respond:

Blessed and praised be His Name always, forever and ever.


If there is a quorum of ten males over the age of 13 then the leader begins:

Gentlemen, let us say Grace!

The others respond:

May the Name of the L-rd be blessed from now and forever.

The leader repeats the response and continues:

With the permission of the masters, teachers and gentlemen, let us bless our G-d He of whose bounty we have eaten.

The others respond:

Blessed be our G-d He of whose bounty we have eaten.

The leader repeats this response.

Those present who did not partake of the meal respond:

Blessed be our G-d and praised be His Name always, forever and ever.

All who ate recite the Grace:

Blessed are You, L-rd, our G-d, King of the universe, who, in His goodness, feeds the whole world with grace, with kindness and with mercy. He gives food to all flesh, for His kindness is everlasting. Through His great goodness to us continuously we d o not lack food, and may we never lack it, for the sake of His great Name. For He is a [benevolent] G-d who feeds and sustains all, does good to all, and prepares food for all His creatures whom He has created, as it is said: You open Your hand and satisfy the desire of every living thing. Blessed are You L-rd, who provides food for all.

We thank You, L-rd, our G-d, for having given as a heritage to our fathers a precious, good and spacious land; for having brought us out, L-rd our G-d, from the land of Egypt and redeemed us from the house of slaves; for Your covenant which You have sealed in our flesh; for Your Torah which You have taught us; for Your statutes which You have made known to us; for the life, favor and kindness which You have graciously bestowed upon us; and for the food we eat with which You constantly feed and sustain us every day, at all times, and at every hour.

For all this, L-rd our G-d, we thank You and bless You. May Your Name be blessed by the mouth of every living being, constantly and forever. As it is written: When you have eaten and are satiated, you shall bless the L-rd your G-d, for the good land which He has given you. Blessed are You, L-rd, for the land and for the food.

Have mercy, L-rd our G-d, upon Israel Your people, upon Jerusalem Your city, upon Zion the abode of Your glory, upon the kingship of the house of David Your anointed, and upon the great and holy House which is called by Your Name. Our G-d, our Father, Our Shepherd, feed us, sustain us, nourish us and give us comfort; and speedily, L-rd our G-d, grant us relief from all our afflictions. L-rd, our G-d, please do not make us dependent upon the gifts of mortal men nor upon their loans, but only upon Your full, open, holy and generous hand, that we may not be shamed or disgraced forever and ever.

On Shabbat add:

May it please You, G-d, our G-d, to strengthen us through Your commandments, and through the precept of the Seventh Day, this great and holy Shabbat. For this day is great and holy before You, to refrain from work and to rest thereon with love, in accordance with the commandment of Your will. In Your will, G-d, our G-d, bestow upon us tranquility, that there shall be no trouble, sadness or grief on the day of our rest. G-d, our G-d, let us see the consolation of Zion Your city, and the rebuilding of Jerusalem Your holy city, for You are the Master of [all] salvations and the Master of [all] consolations.]

Our G-d and G-d of our fathers, may there ascend, come and reach, be seen and accepted, heard, recalled and remembered before You, the remembrance and recollection of us, the remembrance of our fathers, the remembrance of Mashiach the son of David Your servant, the remembrance of Jerusalem Your holy city, and the remembrance of all Your people the House of Israel, for deliverance, well-being, grace, kindness, mercy, good life and peace, on this day of the Festival of Matzot, on this Festival of holy convocation. Remember us on this [day], L-rd, our G-d, for good; recollect us on this [day] for blessing; help us on this [day] for good life. With the promise of deliverance and compassion, spare us and be gracious to us; have mercy upon us and deliver us; for our eyes are directed to You, for You, G-d, are a gracious and merciful King.

Rebuild Jerusalem the holy city speedily in our days. Blessed are You, L-rd, who in His mercy rebuilds Jerusalem. Amen.

Blessed are You, L-rd, our G-d, King of the universe, benevolent G-d, our Father, our King, our Might, our Creator, our Redeemer, our Maker, our Holy One, the Holy One of Jacob, our Shepherd, the Shepherd of Israel, the King who is good and does good to all, each and every day. He has done good for us, He does good for us, and He will do good for us; He has bestowed, He bestows, and He will forever bestow upon us grace, kindness and mercy, relief, salvation and success, blessing and help, consolation, sustenance and nourishment, compassion, life, peace and all goodness; and may He never cause us to lack any good.

May the Merciful One reign over us forever and ever.

May the Merciful One be blessed in heaven and on earth.

May the Merciful One be praised for all generations, and be glorified in us forever and all eternity, and honored in us forever and ever.

May the Merciful One sustain us with honor.

May the Merciful One break the yoke of exile from our neck and may He lead us upright to our land.

May the Merciful One send abundant blessing into this house and upon this table at which we have eaten.

May the Merciful One send us Elijah the Prophet may he be remembered for good and may he bring us good tidings, salvation and consolation.

May the Merciful One bless my father, my teacher, the master of this house, and my mother, my teacher, the mistress of this house; them, their household, their children, and all that is theirs; us, and all that is ours. Just as He blessed our forefathers, Abraham, Isaac and Jacob, "in everything," "from everything," with "everything," so may He bless all of us (the children of the Covenant) together with a perfect blessing, and let us say, Amen.

From On High, may there be invoked upon him and upon us such merit which will bring a safeguarding of peace. May we receive blessing from the L-rd and just kindness from the G-d of our salvation, and may we find grace and good understanding in the eyes of G-d and man.

On Shabbat add: May the Merciful One cause us to inherit that day which will be all Shabbat and rest for life everlasting.

May the Merciful One cause us to inherit that day which is all good.

May the Merciful One grant us the privilege of reaching the days of the Mashiach and the life of the World to Come. He is a tower of salvation to His king, and bestows kindness upon His anointed, to David and his descendants forever. He who makes peace in His heights, may He make peace for us and for all Israel; and say, Amen.

Fear the L-rd, you His holy ones, for those who fear Him suffer no want. Young lions are in need and go hungry, but those who seek the L-rd shall not lack any good. Give thanks to the L-rd for He is good, for His kindness is everlasting. You open Your hand and satisfy the desire of every living thing. Blessed is the man who trusts in the L-rd, and the L-rd will be his trust.

Recite the blessing for the wine, and drink in reclining position.

Blessed are You, L-rd, our G-d, King of the universe, who creates the fruit of the vine.

The fourth cup is poured and the door is opened. Say the following:

Pour out Your wrath upon the nations that do not acknowledge You, and upon the kingdoms that do not call upon Your Name. For they have devoured Jacob and laid waste his habitation.Pour out Your indignation upon them, and let the wrath of Your anger overtake them. Pursue them with anger, and destroy them from beneath the heavens of the L-rd.

מוֹזְגִין כּוֹס שלִישִׁי וּמְבָרְכִין בִּרְכַּת הַמָזוֹן.


ביום שאומרים בו תחנון: עַל נַהֲרוֹת בָּבֶל שָׁם יָשַׁבְנוּ גַּם בָּכִינוּ בְּזָכְרֵנוּ אֶת צִיּוֹן. עַל עֲרָבִים בְּתוֹכָהּ תָּלִינוּ כִּנֹּרוֹתֵינוּ. כִּי שָׁם שְׁאֵלוּנוּ שׁוֹבֵינוּ דִּבְרֵי שִׁיר וְתוֹלָלֵינוּ שִׂמְחָה שִׁירוּ לָנוּ מִשִּׁיר צִיּוֹן. אֵיךְ נָשִׁיר אֶת שִׁיר יְהוָה עַל אַדְמַת נֵכָר. אִם אֶשְׁכָּחֵךְ יְרוּשָׁלָ‍ִם תִּשְׁכַּח יְמִינִי. תִּדְבַּק לְשׁוֹנִי לְחִכִּי אִם לֹא אֶזְכְּרֵכִי אִם לֹא אַעֲלֶה אֶת יְרוּשָׁלַ‍ִם עַל רֹאשׁ שִׂמְחָתִי. זְכֹר יְהוָה לִבְנֵי אֱדוֹם אֵת יוֹם יְרוּשָׁלָ‍ִם הָאֹמְרִים עָרוּ עָרוּ עַד הַיְסוֹד בָּהּ. בַּת בָּבֶל הַשְּׁדוּדָה אַשְׁרֵי שֶׁיְשַׁלֶּם לָךְ אֶת גְּמוּלֵךְ שֶׁגָּמַלְתְּ לָנוּ. אַשְׁרֵי שֶׁיֹּאחֵז וְנִפֵּץ אֶת עֹלָלַיִךְ אֶל הַסָּלַע. (תהלים קלז)

ביום שאין אומרים בו תחנון: שִׁיר הַמַּעֲלוֹת בְּשׁוּב יְהוָה אֶת שִׁיבַת צִיּוֹן הָיִינוּ כְּחֹלְמִים. אָז יִמָּלֵא שְׂחוֹק פִּינוּ וּלְשׁוֹנֵנוּ רִנָּה אָז יֹאמְרוּ בַגּוֹיִם הִגְדִּיל יְהוָה לַעֲשׂוֹת עִם אֵלֶּה. הִגְדִּיל יְהוָה לַעֲשׂוֹת עִמָּנוּ הָיִינוּ שְׂמֵחִים. שׁוּבָה יְהוָה אֶת שבותנו [שְׁבִיתֵנוּ] כַּאֲפִיקִים בַּנֶּגֶב. הַזֹּרְעִים בְּדִמְעָה בְּרִנָּה יִקְצֹרוּ. הָלוֹךְ יֵלֵךְ וּבָכֹה נֹשֵׂא מֶשֶׁךְ הַזָּרַע בֹּא יָבוֹא בְרִנָּה נֹשֵׂא אֲלֻמֹּתָיו. (תהלים קכו)

שְׁלשָׁה שֶׁאָכְלוּ כְּאֶחָד חֲיָבִין לְזֵמֵן וְהַמְזַמֵן פּוֹתֵחַ:

רַבּוֹתַי, נְבָרֵךְ!

הַמְסֻבִּים עוֹנִים: יְהִי שֵׁם יְיָ מְבֹרָךְ מֵעַתָּה וְעַד עוֹלָם.

הַמְזַמֵן אוֹמֵר: בִּרְשׁוּת מְרָנָן וְרַבָּנָן וְרַבּוֹתַי, נְבָרֵךְ (בעשרה אֱלֹהֵינוּ) שֶׁאָכַלְנוּ מִשֶּׁלוֹ.

הַמְסֻבִּים עוֹנִים:בָּרוּךְ (אֱלֹהֵינו) שֶׁאָכַלְנוּ מִשֶּׁלוֹ וּבְטוּבוֹ חָיִינוּ.

הַמְזַמֵן חוֹזֵר וְאוֹמֵר: בָּרוּךְ (אֱלֹהֵינוּ) שֶׁאָכַלְנוּ מִשֶּׁלוֹ וּבְטוּבוֹ חָיִינוּ.

בָּרוּךְ אַתָּה יְהֹוָה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם הַזָּן אֶת הָעוֹלָם כֻּלּוֹ בְּטוּבוֹ בְּחֵן בְּחֶסֶד וּבְרַחֲמִים , הוּא נֹתֵן לֶחֶם לְכָל-בָּשָׂר כִּי לְעוֹלָם חַסְדּוֹ וּבְטוּבוֹ הַגָּדוֹל תָּמִיד לֹא חָסַר לָנוּ וְאַל יֶחְסַר לָנוּ מָזוֹן תָּמִיד לְעוֹלָם וָעֶד בַּעֲבוּר שְׁמוֹ הַגָּדוֹל כִּי הוּא אֵל זָן וּמְפַרְנֵס לַכֹּל וּמֵטִיב לַכֹּל וּמֵכִין מָזוֹן לְכָל-בְּרִיּוֹתָיו אֲשֶׁר בָּרָא בָּרוּךְ אַתָּה יְיָ הַזָּן אֶת הַכֹּל.

נוֹדֶה לְּךָ יְהֹוָה אֱלֹהֵינוּ עַל שֶׁהִנְחַלְתָּ לַאֲבוֹתֵינוּ אֶרֶץ חֶמְדָּה טוֹבָה וּרְחָבָה וְ עַל שֶׁהוֹצֵאתָנוּ יְיָ אֱלֹהֵינוּ מֵאֶרֶץ מִצְרַיִם וּפְדִיתָנוּ מִבֵּית עֲבָדִים וְעַל בְּרִיתְךָ שֶׁחָתַמְתָּ בִּבְשָׂרֵנוּ וְעַל תּוֹרָתְךָ שֶׁלִּמַּדְתָּנוּ וְעַל חֻקֶּיךָ שֶׁהוֹדַעְתָּנוּ וְעַל חַיִּים חֵן וָחֶסֶד שֶׁחוֹנַנְתָּנוּ, וְעַל אֲכִילַת מָזוֹן שֶׁחוֹנַנְתָּנוּ שָׁאַתָּה זָן וּמְפַרְנֵס אוֹתָנוּ תָּמִיד, בְּכָל יוֹם וּבְכָל עֵת וּבְכָל שָׁעָה.

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What

Following Shulchan Orech and after eating the afikoman, we recite birkat ha’mazon, the Blessing after the Meal. Barech mean “bless. “

Why

Reciting birkat ha’mazon is not unique to the Seder, as it is traditionally recited at the conclusion of every meal where bread is eaten. It is a gesture of gratitude in which we recognize the source of our sustenance, thanking God for the earth and its food. This blessing is the only blessing explicitly commanded in the Torah, thus having biblical rather than rabbinic status. The Torah states, “Ve’achalta ve’savata u’berachta et Adonai Elohecha; And you shall eat and be satisfied and bless God for the good land that God has given to you” (Deuteronomy 8:10).

How

The formal birkat ha’mazon text is found in the Haggadah. The prayer is a demonstration of our gratitude, and as such, many of the paragraphs and themes move almost stream-of-consciously from nutritional sustenance, to the earth, to the gift of the land of Israel, to nationhood, to exile from the land of Israel, to redemption. The Rabbis of the Talmud ascribe the authorship of the first through fourth blessings of birkat ha’mazon to Moses, Joshua, David, and Solomon. This gives the prayer ancient biblical status and us, the value of continuity. The first three blessings of the prayer that we recite today are almost exactly the same as those recited in the year 100 CE.

Gratefulness as a Value

The ritual of being grateful for our food develops into a journey of redemption. Through the prayer, the Torah and the Rabbis teach us the value of gratefulness and to count our blessings, as well as to see our daily gifts as acts of personal and universal redemption. The ritual shifts our image of God from Creator (which may feel historical and distant) to Sustainer (which may feel more current and relevant). While blessings we say before eating certain foods, such as karpas and matzah, acknowledge God as Creator of these substances, birkat ha’mazon following a satisfying meal is the grateful retrospective of the completed process.

In the spirit of birkat ha’mazon, we may also acknowledge all the natural and human efforts (a good harvest, farming, preparing, cooking, etc.) that enabled the meal we just consumed. Understanding this complex process can inspire our gratitude for each and every person who has provided for us along the way. It is also a context that may inspire us to help sustain those who are in need.

Three Categories of Blessings

Blessings can be divided into three categories:

  1. Birkat ha’mitzvah: Blessings on biblical commandments. For example: “. . . and commanded us to eat matzah,” “. . . and commanded us to study Torah,” “. . . and commanded us to affix a mezuzah,” “. . . and commanded us to hear the sound of the shofar.
  2. Birkat ha’nehenin: Blessings recited over pleasurable encounters. For example: “ . . . Who created the fruit of the tree,” “ . . . Who created fragrant spices,” “ . . . Who brings forth bread from the earth.”
  3. Birkat hoda’ah: Blessings of gratitude. For example: some of the blessings of the amidah, the she’hecheyanu, blessings associated with the marriage ceremony.

The unique purpose of birkat ha’mitzvah may be to create kavannah, intent to fulfill the commandment. The unique purpose of birkat ha’nehenin may be to acquire from God, the Creator, the right to extract pleasure from God’s world. And the unique purpose of birkat hoda’ah may be to express the wonder, amazement, and delight at life. Notably, birkat ha’mazon — which is, as a whole, different than any other set of blessings — participates in all three categories.

Changing Words and Roles

Sometimes who we are and the extent of our responsibilities depends on our circumstances. For example, we may act or be seen differently depending on whether we are with our family, at work, at play, or in public roles. The same is true with birkat ha’mazon. It often takes on the character of the meal it is attached to.

Ya’aleh v’yavoh” (“May our prayers arise and arrive”) is a bequest inserted into the both the amidah and birkat ba’mazon on special occasions like Rosh Chodesh and holidays. The question arises: Is a person who forgets to include ya’aleh v’yavoh in birkat ha’mazon required to repeat birkat ha’mazon or not, i.e., did the omission flaw the birkat ha’mazon recitation, or not? The answer varies. On Rosh Chodesh we need not repeat the birkat ha’mazon, since there is no obligation to eat a special meal in honor of that day. However, on holidays we are obligated to have festive meals, which would require reciting birkat ha’mazon at their end. Accordingly, if we forget to include ya’aleh v’yavoh in birkat ha’mazon, we would need to repeat it.

The Requirement to Be Festive and Grateful

Jewish law requires us to be festive on holidays by having a special meal and expressing gratitude by reciting birkat ha’mazon. How do you feel about religious law requiring a state of mind or emotion, or dictating that we act morally (with gratitude)? Do these acts then become deficient because they are commandments (rather than acts arrived at by our reason and free will)?

Immanuel Kant, the eighteenth-century German philosopher, taught that people’s actions ought to be guided by categorical imperatives that are universally moral, derived by our reason, and implemented through free will. This idea posed a challenge to religion. In Judaism, commandments such as the ones “to be festive” or “to be grateful” would, according to Kant, cause the festivity or gratitude to be flawed, precisely because they are commanded.

How do you feel about this conflict between being commanded and allowing free will to determine our acts and their relative value? What is being supported and what is being sacrificed by such requirements?

In Light of the Video...

  1. The video, aptly titled That Sweet Taste of Freedom, shows convicts in chains trying to get at a watermelon. Touching upon the Passover remembrance of our ancestors’ liberation from slavery, what is the video telling us about the relationship between freedom and gratitude?
  2. There are three kinds of thank you’s uttered in the film: from the convicts to one another, from free people to God, and from God back to them. What do these three levels teach about when and how we express gratitude?