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TABLE OF CONTENTS
Hebrew (http://www.onlinesiddur.com/mazo/)
בָּרוּךְ אַתָּה יי אֱלהֵינוּ מֶלֶךְ הָעוֹלָם. הַזָּן אֶת הָעוֹלָם כֻּלּוֹ. בְּטוּבוֹ בְּחֵן בְּחֶסֶד וּבְרַחֲמִים. הוּא נוֹתֵן לֶחֶם לְכָל בָּשָׂר. כִּי לְעוֹלָם חַסְדּוֹ: וּבְטוּבוֹ הַגָּדוֹל תָּמִיד לא חָסַר לָנוּ וְאַל יֶחְסַר לָנוּ מָזוֹן לְעוֹלָם וָעֶד. בַּעֲבוּר שְׁמוֹ הַגָּדוֹל. כִּי הוּא אֵל זָן וּמְפַרְנֵס לַכּל וּמֵטִיב לַכּל וּמֵכִין מָזוֹן לְכָל בְּרִיּוֹתָיו אֲשֶׁר בָּרָא: בָּרוּךְ אַתָּה יי. הַזָּן אֶת הַכּל:
נוֹדֶה לְּךָ יי אֱלהֵינוּ. עַל שֶׁהִנְחַלְתָּ לַאֲבוֹתֵינוּ אֶרֶץ חֶמְדָה טוֹבָה וּרְחָבָה. וְעַל שֶׁהוֹצֵאתָנוּ יי אֱלהֵינוּ מֵאֶרֶץ מִצְרַיִם. וּפְדִיתָנוּ מִבֵּית עֲבָדִים. וְעַל בְּרִיתְךָ שֶׁחָתַמְתָּ בִּבְשָׂרֵנוּ. וְעַל תּוֹרָתְךָ שֶׁלִּמַּדְתָּנוּ. וְעַל חֻקֶּיךָ שֶׁהוֹדַעְתָּנוּ. וְעַל חַיִּים חֵן וָחֶסֶד שֶׁחוֹנַנְתָּנוּ. וְעַל אֲכִילַת מָזוֹן שָׁאַתָּה זָן וּמְפַרְנֵס אוֹתָנוּ תָּמִיד. בְּכָל יוֹם וּבְכָל עֵת וּבְכָל שָׁעָה:
עַל הַנִּסִּים וְעַל הַפֻּרְקָן וְעַל הַגְּבוּרוֹת וְעַל הַתְּשׁוּעוֹת וְעַל הַמִּלְחָמוֹת. שֶׁעָשִׂיתָ לַאֲבוֹתֵינוּ בַּיָּמִים הָהֵם בַּזְּמַן הַזֶּה:
וְעַל הַכּל יי אֱלהֵינוּ אֲנַחְנוּ מוֹדִים לָךְ וּמְבָרְכִים אוֹתָךְ. יִתְבָּרַךְ שִׁמְךָ בְּפִי כָל חַי תָּמִיד לְעוֹלָם וָעֶד: כַּכָּתוּב. וְאָכַלְתָּ וְשָׂבָעְתָּ וּבֵרַכְתָּ אֶת יי אֱלהֶיךָ עַל הָאָרֶץ הַטּבָה אֲשֶׁר נָתַן לָךְ: בָּרוּךְ אַתָּה יי. עַל הָאָרֶץ וְעַל הַמָּזוֹן:
רַחֶם נָא יי אֱלהֵינוּ עַל יִשְׂרָאֵל עַמֶּךָ. וְעַל יְרוּשָׁלַיִם עִירֶךָ. וְעַל צִיּוֹן מִשְׁכַּן כְּבוֹדֶךָ. וְעַל מַלְכוּת בֵּית דָּוִד מְשִׁיחֶךָ. וְעַל הַבַּיִת הַגָּדוֹל וְהַקָּדוֹשׁ שֶׁנִּקְרָא שִׁמְךָ עָלָיו: אֱלהֵינוּ. אָבִינוּ. רְעֵנוּ זוּנֵנוּ פַּרְנְסֵנוּ וְכַלְכְּלֵנוּ וְהַרְוִיחֵנוּ. וְהַרְוַח לָנוּ יי אֱלהֵינוּ מְהֵרָה מִכָּל צָרוֹתֵינוּ. וְנָא אַל תַּצְרִיכֵנוּ יי אֱלהֵינוּ לא לִידֵי מַתְּנַת בָּשָׂר וָדָם וְלא לִידֵי הַלְוָאָתָם. כִּי אִם לְיָדְךָ הַמְּלֵאָה. הַפְּתוּחָה. הַקְּדוֹשָׁה וְהָרְחָבָה. שֶׁלּא נֵבוֹשׁ וְלא נִכָּלֵם לְעוֹלָם וָעֶד:
אֱלהֵינוּ וֵאלהֵי אֲבוֹתֵינוּ יַעֲלֶה וְיָבוֹא וְיַגִּיעַ וְיֵרָאֶה וְיֵרָצֶה וְיִשָּׁמַע וְיִפָּקֵד וְיִזָּכֵר זִכְרוֹנֵנוּ וּפִקְדוֹנֵנוּ וְזִּכְרוֹן אֲבוֹתֵינוּ וְזִּכְרוֹן מָשִׁיחַ בֶּן דָּוִד עַבְדֶךָ וְזִכְרוֹן יְרוּשָׁלַיִם עִיר קָדְשֶׁךָ וְזִכְרוֹן כָּל עַמְּךָ בֵּית יִשְׂרָאֵל לְפָנֶיךָ לִפְלֵיטָה לְטוֹבָה לְחֵן וּלְחֶסֶד וּלְרַחֲמִים לְחַיִּים וּלְשָׁלוֹם בְּיוֹם
חַג הַמַּצוֹת הַזֶּה / חַג הַסֻּכּוֹת הַזֶּה: / ראשׁ הַחֹדֶשׁ הַזֶּה
זָכְרֵנוּ יי אֱלהֵינוּ בּוֹ לְטוֹבָה וּפָקְדֵנוּ בוֹ לִבְרָכָה וְהוֹשִׁיעֵנוּ בוֹ לְחַיִּים. וּבִדְבַר יְשׁוּעָה וְרַחֲמִים חוּס וְחָנֵּנוּ וְרַחֵם עָלֵינוּ וְהוֹשִׁיעֵנוּ כִּי אֵלֶיךָ עֵינֵינוּ כִּי אֵל מֶלֶךְ חַנּוּן וְרַחוּם אָתָּה:
וּבְנֵה יְרוּשָׁלַיִם עִיר הַקּדֶשׁ בִּמְהֵרָה בְיָמֵינוּ. בָּרוּךְ אַתָּה יי. בּוֹנֵה בְרַחֲמָיו יְרוּשָׁלָיִם: אָמֵן:
בָּרוּךְ אַתָּה יי אֱלהֵינוּ מֶלֶךְ הָעוֹלָם. הָאֵל. אָבִינוּ. מַלְכֵּנוּ. אַדִּירֵנוּ. בּוֹרְאֵנוּ. גּוֹאֲלֵנוּ. יוֹצְרֵנוּ. קְדוֹשֵׁנוּ קְדוֹשׁ יַעֲקב. רוֹעֵנוּ רוֹעֵה יִשְׂרָאֵל. הַמֶּלֶךְ הַטּוֹב וְהַמֵּטִיב לַכּל. שֶׁבְּכָל יוֹם וָיוֹם הוּא הֵטִיב הוּא מֵטִיב הוּא יֵיטִיב לָנוּ. הוּא גְמָלָנוּ הוּא גוֹמְלֵנוּ הוּא יִגְמְלֵנוּ לָעַד לְחֵן וּלְחֶסֶד וּלְרַחֲמִים וּלְרֶוַח. הַצָּלָה וְהַצְלָחָה. בְּרָכָה וִישׁוּעָה. נֶחָמָה. פַּרְנָסָה וְכַלְכָּלָה. וְרַחֲמִים וְחַיִּים וְשָׁלוֹם וְכָל טוֹב. וּמִכָּל טוּב לְעוֹלָם אַל יְחַסְּרֵנוּ:
הָרַחֲמָן הוּא יִמְלךְ עָלֵינוּ לְעוֹלָם וָעֶד: הָרַחֲמָן הוּא יִתְבָּרַךְ בַּשָּׁמַיִם וּבָאָרֶץ: הָרַחֲמָן הוּא יִשְׁתַּבַּח לְדוֹר דּוֹרִים. וְיִתְפָּאַר בָּנוּ לָעַד וּלְנֵצַח נְצָחִים. וְיִתְהַדַּר בָּנוּ לָעַד וּלְעוֹלְמֵי עוֹלָמִים: הָרַחֲמָן הוּא יְפַרְנְסֵנוּ בְּכָבוֹד: הָרַחֲמָן הוּא יִשְׁבּר עֻלֵנוּ מֵעַל צַוָּארֵנוּ וְהוּא יוֹלִיכֵנוּ קוֹמְמִיּוּת לְאַרְצֵנוּ: הָרַחֲמָן הוּא יִשְׁלַח לָנוּ בְּרָכָה מְרֻבָּה בַּבַּיִת הַזֶּה וְעַל שֻׁלְחָן זֶה שֶׁאָכַלְנוּ עָלָיו:
הָרַחֲמָן הוּא יִשְׁלַח לָנוּ אֶת אֵלִיָּהוּ הַנָּבִיא זָכוּר לַטּוֹב וִיבַשֶּׂר לָנוּ בְּשׁוֹרוֹת טוֹבוֹת יְשׁוּעוֹת וְנֶחָמוֹת:
הָרַחֲמָן הוּא יְבָרֵךְ אֶת (אָבִי מוֹרִי) בַּעַל הַבַּיִת הַזֶּה וְאֶת (אִמִּי מוֹרָתִי) בַּעֲלַת הַבַּיִת הַזֶּה. אוֹתָם וְאֶת בֵּיתָם וְאֶת זַרְעָם וְאֶת כָּל אֲשֶׁר לָהֶם. (הָרַחֲמָן הוּא יְבָרֵךְ אוֹתִי וְאֶת אִשְׁתִּי וְאֶת זַרְעִי וְאֶת כָּל אֲשֶׁר לִי), אוֹתָנוּ וְאֶת כָּל אֲשֶׁר לָנוּ. כְּמוֹ שֶׁנִּתְבָּרְכוּ אֲבוֹתֵינוּ אַבְרָהָם יִצְחָק וְיַעֲקב, בַּכּל. מִכּל. כּל. כֵּן יְבָרֵךְ אוֹתָנוּ כֻּלָּנוּ יַחַד בִּבְרָכָה שְׁלֵמָה. וְנאמַר אָמֵן:
בַּמָּרוֹם יְלַמְּדוּ עֲלֵיהֶם וְעָלֵינוּ זְכוּת שֶׁתְּהֵא לְמִשְׁמֶרֶת שָׁלוֹם. וְנִשָּׂא בְרָכָה מֵאֵת יי. וּצְדָקָה מֵאֱלהֵי יִשְׁעֵנוּ. וְנִמְצָא חֵן וְשֵׂכֶל טוֹב בְּעֵינֵי אֱלהִים וְאָדָם:
בראש חודש: הָרַחֲמָן הוּא יְחַדֵּשׁ עָלֵינוּ אֶת הַחֹדֶשׁ הַזֶּה לְטוֹבָה וְלִבְרָכָה: בסוכות: הָרַחֲמָן הוּא יָקִים לָנוּ אֶת סֻכַּת דָּוִד הַנּוֹפֶלֶת:
הָרַחֲמָן הוּא יְזַכֵּנוּ לִימוֹת הַמָשִׁיחַ וּלְחַיֵּי הָעוֹלָם הַבָּא: [מִגְדּוֹל / מַגְדִּיל] יְשׁוּעוֹת מַלְכּוֹ וְעֹשֶׂה חֶסֶד לִמְשִׁיחוֹ לְדָוִד וּלְזַרְעוֹ עַד עוֹלָם: עֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו הוּא יַעֲשֶׂה שָׁלוֹם עָלֵינוּ וְעַל כָּל יִשְׂרָאֵל וְאִמְרוּ אָמֵן: יְראוּ אֶת יי קְדוֹשָׁיו כִּי אֵין מַחְסוֹר לִירֵאָיו: כְּפִירִים רָשׁוּ וְרָעֵבוּ וְדוֹרְשֵׁי יי לא יַחְסְרוּ כָל טוֹב: הוֹדוּ לַיי כִּי טוֹב כִּי לְעוֹלָם חַסְדּוֹ: פּוֹתֵחַ אֶת יָדֶךָ וּמַשְׂבִּיעַ לְכָל חַי רָצוֹן: בָּרוּךְ הַגֶּבֶר אֲשֶׁר יִבְטַח בַּיי וְהָיָה יי מִבְטַחוֹ
Transliteration (http://www.chabad.org/library/article_cdo/aid/283341/jewish/Transliteration.htm)
Ba-ruch a-tah A-do-nai, E-lo-hei-nu Me-lech Ha-o-lam, Ha-zan et ha-o-lam ku-lo, b'tu-vo, b'chein b'che-sed uv-ra-cha-mim, hu no-tein le-chem l'chawl ba-sar, ki l'o-lam chas-do. Uv-tu-vo ha-ga-dol i-ma-nu, ta-mid lo cha-seir la-nu, v'al yech-sar la-nu, ma-zon l'o-lam va-ed. Ba-a-vur sh'mo ha-ga-dol, ki hu Eil zan um-far-neis la-kol, u-mei-tiv la-kol, u-mei-chin ma-zon l'chawl b'ri-yo-tav a-sher ba-ra. Ka-a-mur: Po-tei-ach et ya-de-cha, u-mas-bi-a l'chawl chai ra-tson. Ba-ruch a-tah A-do-nai, ha-zan et ha-kol. (A-mein. ) The second benediction is traditionally attributed to Joshua. It is said in appreciation for the Land of Israel: No-deh l'cha A-do-nai E-lo-hei-nu, al she-hin-chal-ta la-a-vo-tei-nu e-rets chem-dah to-vah ur-cha-vah. V'al she-ho-tsei-ta-nu A-do-nai E-lo-hei-nu mei-e-rets mits-ra-yim, uf-di-ta-nu mi-beit a-va-dim, v'al b'ri-t'cha she-cha-tam-ta biv-sa-rei-nu, v'al to-ra-t'cha she-li-mad-ta-nu, v'al chu-ke-cha she-ho-da-ta-nu, v'al chai-yim chein va-che-sed she-cho-nan-ta-nu, v'al a-chi-lat ma-zon sha-a-tah zan um-far-neis o-ta-nu ta-mid, b'chawl yom uv-chawl eit uv-chawl sha-ah. On Chanukah and on Purim, an extra paragraph is inserted here. V'al ha-kol A-do-nai E-lo-hei-nu a-nach-nu mo-dim lach, um-va-r'chim o-tach, yit-ba-reich shim-cha b'fi kawl chai ta-mid l'o-lam va-ed. Ka-ka-tuv: v'a-chal-ta v'sa-va-ta, u-vei-rach-ta et A-do-nai E-lo-he-cha, al ha-a-rets ha-to-vah a-sher na-tan lach. Ba-ruch a-tah A-do-nai, al ha-a-rets v'al ha-ma-zon. ( A-mein. ) The third benediction is traditionally attributed to King David, with later modifications attributed to King Solomon. It is said in appreciation forJerusalem and the Temple: Ra-cheim A-do-nai E-lo-hei-nu al Yis-ra-eil a-me-cha, v'al Y'ru-sha-la-yim i-re-cha, v'al Tsi-yon mish-kan k'vo-de-cha, v'al mal-chut beit Da-vid m'shi-che-cha, v'al ha-ba-yit ha-ga-dol v'ha-ka-dosh she-nik-ra shim-cha a-lav. E-lo-hei-nu A-vi-nu r'ei-nu (on Shabbat and festivals substitute: ro-ei-nu) zo-nei-nu par-n'sei-nu v'chal-k'lei-nu v'har-vi-chei-nu, v'har-vach la-nu A-do-nai E-lo-hei-nu m'hei-rah mi-kawl tsa-ro-tei-nu. V'na al tats-ri-chei-nu A-do-nai E-lo-hei-nu, lo li-dei ma-t'nat ba-sar v'dam, v'lo li-dei hal-va-a-tam, ki im l'ya-d'cha ha-m'lei-ah ha-p'tu-chah ha-k'do-shah v'ha-r'cha-vah, she-lo nei-vosh v'lo ni-ka-leim l'o-lam va-ed. On Shabbat insert: R'tsei v'ha-cha-li-tsei-nu A-do-nai E-lo-hei-nu b'mits-vo-te-cha, uv-mits-vat yom ha-sh'vi-i ha-sha-bat ha-ga-dol v'ha-ka-dosh ha-zeh, ki yom zeh ga-dol v'ka-dosh hu l'fa-ne-cha, lish-bawt bo v'la-nu-ach bo b'a-ha-vah k'mits-vat r'tso-ne-cha, u-vir-tso-n'cha ha-ni-ach la-nu A-do-nai E-lo-hei-nu, she-lo t'hei tsa-rah v'ya-gon va-a-na-chah b'yom m'nu-cha-tei-nu, v'har-ei-nu A-do-nai E-lo-hei-nu b'ne-che-mat Tsi-yon i-re-cha, uv-vin-yan Y'ru-sha-la-yim ir kawd-she-cha, ki a-tah hu ba-al ha-y'shu-ot u-va-al ha-ne-cha-mot. An extra paragraph is inserted here on Rosh Chodesh, festivals, and Rosh Hashanah. Uv-nei Y'ru-sha-la-yim ir ha-ko-desh bim-hei-rah v'ya-mei-nu. Ba-ruch a-tah A-do-nai, bo-nei b'ra-cha-mav Y'ru-sha-la-yim. A-mein. ( A-mein. ) Ba-ruch a-tah A-do-nai, E-lo-hei-nu Me-lech Ha-o-lam, ha-Eil a-vi-nu mal-kei-nu a-di-rei-nu bor-ei-nu go-a-lei-nu yots-rei-nu k'do-shei-nu k'dosh Ya-a-kov, ro-ei-nu, ro-ei Yis-ra-eil, ha-me-lech ha-tov v'ha-mei-tiv la-kol, b'chawl yom va-yom hu hei-tiv la-nu, hu mei-tiv la-nu, hu yei-tiv la-nu. Hu g'ma-la-nu, hu gom-lei-nu, hu yig-m'lei-nu la-ad, l'chein ul-che-sed ul-ra-cha-mim ul-re-vach, ha-tsa-lah v'hats-la-chah, b'ra-cha vi-shu-ah, ne-cha-mah par-na-sah v'chal-ka-lah, v'ra-cha-mim v'chai-yim v'sha-lom v'chawl tov, u-mi-kawl tuv l'o-lam al y'chas-rei-nu. Ha-ra-cha-man, hu yim-loch a-lei-nu l'o-lam va-ed. Ha-ra-cha-man, hu yit-ba-reich ba-sha-ma-yim u-va-a-rets. Ha-ra-cha-man, hu yish-ta-bach l'dor do-rim, v'yit-pa-eir ba-nu la-ad ul-nei-tsach n'tsa-chim, v'yit-ha-dar ba-nu la-ad ul-ol-mei o-la-mim. Ha-ra-cha-man, hu y'far-n'sei-nu b'cha-vod. Ha-ra-cha-man, hu yish-bor ol hago-yim mei-al tsa-va-rei-nu, v'hu yo-li-chei-nu ko-m'mi-yut l'ar-tsei-nu. Ha-ra-cha-man, hu yish-lach b'ra-chah m'ru-bah b'-va-yit zeh, v'al shul-chan zeh she-a-chal-nu a-lav. Ha-ra-cha-man, hu yish-lach la-nu et Ei-li-ya-hu ha-na-vi, za-chur la-tov, vi-va-ser la-nu b'so-rot to-vot, y'shu-ot v'ne-cha-mot. Ha-ra-cha-man, hu y'va-reich et a-vi mo-ri ba-al ha-ba-yit ha-zeh, v'et i-mi mo-ra-ti ba-a-lat ha-ba-yit ha-zeh, o-tam v'et bei-tam v'et zar-am v'et kawl a-sher la-hem, o-ta-nu v'et kawl a-sher la-nu, k'mo she-berach et a-vo-tei-nu Av-ra-ham Yits-chak v'Ya-a-kov ba-kol mi-kol kol, kein y'va-reich o-ta-nu, ku-la-nu ya-chad, biv-ra-chah sh'lei-mah, v'no-mar a-mein. Mi-ma-rom y'lam-du a-lav v'-a-lei-nu z'chut, shet-hei l'mish-me-ret sha-lom. V'ni-sa v'ra-chah mei-eit A-do-nai, uts-da-kah mei-E-lo-hei yish-ei-nu, v'nim-tsa chein v'sei-chel tov b'ei-nei E-lo-him v'a-dam. On Shabbat: Ha-ra-cha-man, hu yan-chi-lei-nu l'yom she-ku-lo Sha-bat um-nu-chah l'chai-yei ha-o-la-mim. On Rosh Chodesh: Ha-ra-cha-man, hu y'cha-deish a-lei-nu et ha-cho-desh ha-zeh l'to-vah v'liv-ra-chah. On festivals: Ha-ra-cha-man, hu yan-chi-lei-nu l'yom she-ku-lo tov. On Rosh Hashanah: Ha-ra-cha-man, hu y'cha-deish a-lei-nu et ha-sha-nah ha-zot l'to-vah v'liv-ra-chah. On Sukkot: Ha-ra-cha-man, hu ya-kim la-nu et su-kat Da-vid ha-no-fe-let. Ha-ra-cha-man, hu y'za-kei-nu li-mot ha-ma-shi-ach ul-chai-yei ha-o-lam ha-ba. On ordinary days: Mag-dil On Shabbat, festivals, and days we don’t say Tachanun: Mig-dol y'shu-ot mal-ko v'o-seh che-sed lim-shi-cho, l'Da-vid ul-zar-o ad o-lam. O-seh sha-lom bim-ro-mav, hu ya-a-seh sha-lom a-lei-nu v'al kawl Yis-ra-eil, v'im-ru a-mein. Y'ru et A-do-nai, k'do-shav, ki ein mach-sor li-rei-av. K'fi-rim ra-shu v'ra-ei-vu, v'dor-shei A-do-nai lo yach-s'ru chawl tov. Ho-du La-do-nai ki tov, ki l'o-lam chas-do. Po-tei-ach et ya-de-cha, u-mas-bi-a l'chawl chai ra-tson. Ba-ruch ha-ge-ver a-sher yiv-tach ba-do-nai, v'ha-yah A-do-nai miv-ta-cho.
What is Birkat Hamazon, or Benching? All about the grace after meals.
By Kate Palley | February 20, 2009
Birkat Hamazon, the blessing after the meal, is also known colloquially as “benching,” the English version of the Yiddish term bentshn, which means to bless. This blessing (which is actually a series of blessings) is mandated for use following any meal in which bread has been eaten, since according to Jewish law, eating bread officially constitutes a meal.
Birkat Hamazon can be said sitting at the same table or in view of the same table where the meal was eaten. At weddings or Shabbat meals, it is often said communally. Reciting the blessing after the meal is a mitzvah written in the Torah. Deuteronomy 8:10 states, “And you shall eat and be satisfied, and bless Adonai your God for the good land which God has given you.”
Prior to the Blessing Before saying Birkat Hamazon, many people recite a psalm recalling the destruction of the Temple. On Shabbat and festivals, Psalm 126 is sung, recalling God’s promise to return the people of Israel to its homeland. On other days, Psalm 137, which mourns for the Jewish people during the Babylonian exile, is sometimes recited. When three or more people (for traditional Jews, three or more men) have eaten together, a short backandforth invitation, called a zimmun, precedes the prayer. The leader invites everyone present at the meal to recite the blessing, and they respond with words of praise for God. At a wedding meal, additional lines of praise are added. When 10 or more have eaten together, God’s name is added to the zimmun. There is also a custom of saying Birkat Hamazon over a cup of wine when 10 people, or more, eat communally.
The Blessings’ Structure
Structurally, Birkat Hamazon is composed of four blessings. The first blessing, also called birkat hazan, praises God for sustaining life and providing food for all creatures. Often when a group has eaten together this blessing is sung out loud. The second blessing, birkat ha’aretz, thanks God for being compassionate and nourishing the The second blessing, birkat ha’aretz, thanks God for being compassionate and nourishing the Jewish people, both with food and with Torah. It recapitulates Jewish history from the Exodus to the conquering of the land of Canaan. The blessing also mentions that just as God sustained the Jewish people in the desert, so too God currently sustains them and will do so in the future.
In this second blessing, additional paragraphs are added during Purim and Hanukkah. Today, some Jews add a paragraph for Yom Ha’atzmaut–Israel’s Independence Day–here, as well.
The third blessing, birkat Yerushalayim, begs God to be merciful and continue to support the Jewish people. Whereas the first two blessings praise God, this blessing changes tone, adding a plea to God to quickly rebuild Jerusalem.
The fourth and final blessing, birkat hatov v’hameitiv, stresses the various positive manifestations of the relationship between the Jewish people and God, This blessing ends by voicing the hope that “God will never deny us anything good.”
After the fourth blessing, a series of short liturgical statements, all beginning with the word harahaman, “may the compassionate One,” follows. Each of these asks for a particular gift from God. One beseeches God to eternally stay the ruler of the Jewish people. Another requests that God grant the speaker an honorable livelihood, send the messiah, and bestow special blessings for others at the table. In communal settings, this litany of blessings will sometimes be read aloud by the leader, after which the others answer “Amen” to each one.
Different communities such as Ashkenazic, Sephardic, Italian, and Yemenite, have variations to the Birkat Hamazon. Words are added to the four main blessings, and some phrases are reordered, added, or omitted. The greatest range of variation appears after the four main blessings, in the harahaman section. Spanish and Portugese Jews may also recite a Ladino song entitled “Bendigamos,” or “We will bless,” after Birkat Hamazon is finished. History of the Birkat Hamazon The four main blessings were written down in the Talmud tractate Berakhot.
Traditionally the first blessing is attributed to Moses, the second to Joshua, the third to David and Solomon, and the fourth to the rabbis from Yavneh. Yet the exact wording of the blessings is simply hinted at, not explicitly stated. The Talmud only mentions the blessings by their titles and final lines. These brief, talmudic versions have, in recent times, served as a precedent for shortened texts of Birkat Hamazon. When bread has not been eaten at a meal, a different blessing, the brakha aharona or the “end blessing,” is said. It has similar text to a shortened version of Birkat Hamazon, touching on all the themes, but with fewer blessings. This can be found in most bentchers, small booklets containing the blessing after the meal and other festive songs.