A Collection on Bentching
The Mitzvah of Bentching after we eat a meal with bread, is derived from the Posuk in Parshas Eikev ואכלת ושבעת וברכת את ה' אלקיך על הארץ הטובה אשר נתן לך – “And you will eat and be satisfied and bless Hashem Your G-d for the good land that He has given to you.[1]” We quote this verse in the second blessing of Bentching.
Biblically the Mitzvah of Bentching only applies if one ate to the point that they were full, as indicated in the words “and you will be satisfied”. However, Rabbinically we are obligated to Bentch after eating a Kzayis (olive) volume of bread.
The Bentching is made up of 4 Brachos. The first three blessings are Biblically required. The fourth is Rabbinic.
The Biblically required blessings are derived from the verse quoted above. From the words “and you will eat and be satisfied and bless” we derive the obligation to recite the blessing of הזן, for the sustenance that Hashem has given us. This is the Bracha that concludes ברוך... הזן את הכל.
From the words “for the land” we derive the obligation to recite the blessing of הארץ, the Land that Hashem gave to us. This is the Bracha that begins נודה לך and concludes ברוך... על הארץ ועל המזון.
The word הטוב, “the good (land)”, we derive the obligation to recite a blessing for Yerushalaim, which is alluded to in the Torah as “this good mountain”. This is the Bracha that begins with רחם and concludes ברוך... בונה ברחמיו ירושלים.
The Gemara[2] teaches that the first blessing – for sustenance – was composed by Moshe when the Manna fell for the Jewish people in the desert. The second blessing – for the Land – was composed by Yehoshua when the Jewish people entered Eretz Yisroel. The third blessing was composed by king David and his son Shlomo. King David composed the blessing for Yerushalaim which includes the words “for Yisroel Your people and for Yerushalaim Your city”. When the first Beis Hamikdash was built, Shlomo Hamelech added the words “for the great and holy house on which Your name is called.”
The fourth blessing – Hatov Vhameitiv - was composed by the sages in Yavneh when they were finally allowed to bury the dead of Beitar who were massacred in the rebellion against Rome. The Romans did not allow the dead to be buried for many years. Miraculously the
bodies did not decay. To thank Hashem for this miracle, they added this blessing of thanksgiving to Bentching.
In his commentary on the Gemara, the Rashba addresses the following question; If the first 3 Brachos are Biblically required, how can we say that some of them were only composed generations after the Giving of the Torah?
To fulfil the Biblical obligation, one could say the blessings in any Nusach (formula). Each person would say them in their own words according to their ability. Moshe, Yehoshua, David and Shlomo respectively, composed a set and standard formula for the Brachos, each in their own generation.
Before David conquered Yerushalaim, the Jewish people did not know which city would become the resting place of the Shechina. The Torah only refers to “the place Hashem will choose to rest His name there”. Prior to David, this is what they would say in the third blessing[3].
The sages further adapted some of these blessings. For example, when the Temple stood, the third blessing would have been a request for the wellbeing and tranquillity of the Holy Land and the Beis Hamikdash. Now, after the destruction of Yerushalaim and the Beis Hamikdash, we make a blessing requesting the rebuilding of Yerushalaim. We also mention the Kingship of the David who sanctified Yerushalaim.
Nowadays one only fulfils the Mitzvah of bentching when said with their essential formula[4].
The sages[5] teach that in the second blessing we have to mention the Bris Milah and Torah. We do this with the words “and for Your bris that you have sealed in our flesh and for Your Torah that You have taught us.” This is because we inherited the Land of Israel in the merit of these two Mitzvos[6].
Some authorities[7] say that women should not say these words, because they are not commanded in either of these two Mitzvos. However, it is customary practise that women do recite these words, explaining that women do have to study Torah that relates to the Mitzvos that they are obligated in. Further, man and woman (husband and wife) are considered as one body and so they can mention Torah and Bris in relation to the men.
The Ariza”l[8] uses this idea to explain why women do not need to fulfil time-bound positive Mitzvos. He further explains that the idea that man and woman are to halves of one body, does not only relate to a married couple. A man and woman comprise one soul which is divided between them and comes together on marriage. Spiritually they are connected even before marriage and the Mitzvos of one affect the other[9].
The Talmud[10] brings 2 seemingly contradictory statements. One says that it is improper to answer Amen to their own Bracha. The other says that it is praiseworthy to do so.
The Talmud reconciles these contradictory statements by explaining that they refer to different blessings. When is it praiseworthy? At the end of the Bracha Boneh Yerushalayim in Bentching. When is it improper? For all other Brachos.
Rashi, the Rif and the Rosh do not limit this ruling specifically to the Bracha of Boneh Yerushalayim. Boneh Yerushalayim is brought by the Talmud as an example of a category of blessings. It marks the end of a series of linked Brachos. Similarly, one would answer Amen to their own Bracha for any Bracha which comes at the end of a series of Brachos. This is the ruling of the Shulchan Aruch and the practise of Sefardim.
The alternate view (held by Tosfos, Rabbeinu Chananel and others) is that Boneh Yerushalayim is a unique case, and that we would not answer Amen to any other Bracha even if it marks the end of a series of Brachos.
The reason Boneh Yerushalayim is unique is that it marks the end of the 3 Biblically required blessings of Bentching. The fourth and final blessing is only Rabbinic in nature. We are required to distinguish between them[11]. This would be the only situation where this would apply since all other Brachos are only Rabbinic. The first 3 Brachos of Bentching being the only Biblical Brachos.
The Ram”o[12] rules that this is the custom for Ashkenazim and that one should not deviate from it. This ruling is brought by the Alter Rebbe[13] as the accepted minhag.
Since in Bentching, we say בונה ברחמיו ירושלים אמן for the reason described above, it does not appear as arrogant.
One should actually pause between the words ירושלים and אמן , since the Bracha actually ends with the word Yerushlayim, Amen being only an affirmation and not part of the nusach of the Bracha[14]. However one should not pause too long otherwise this would be an Amen Yesoma (literally an orphaned Amen), since it is separated from its Bracha (like an orphaned child ר“ל from their parents.)
Additionally, the Shulchan Aruch rules that the אמן at the end of the Bracha Boneh Yerushalayim should be recited quietly. The reason is that since it high-lights the fact that the 4th blessing is only Rabbinic, people may come to treat it lightly by thinking that “it is only Rabbinic and the real Bentching is finished”. Of course this would be erroneous because we keep the Rabbinic Mitzvos equally to the To-rah obligations.
Nonetheless popular practise is to say the אמן out loud[15]. The Poskim offer the following justification:
According to strict halocha, a labourer (פועל ) who is paid for a day’s work would not recite the 4th blessing[16]. Since it would be coming at the expense of his employer, the Rabbis waived the requirement to recite it. (This alone is a fascinating degree of the Torah’s concern for theft and business ethics since we are talking about a minute of lost labour time).
When this was the practise there was a concern that others (or even the labourers themselves) may take the 4th blessing lightly even when there would be no situation of loss to the employer. If Amen would be recited this would further suggest that one could be lenient. This concern would also apply to Sefardim and is their practise still today.
Nowadays however it is accepted and standard practice that employers are not concerned for such minimal loss of time and accept it upon them-selves. This is especially true today with labour laws etc. which allow for allotted paid breaks. Since there is now no case where the final blessing is not recited, there is no concern of treating it lightly and as such Amen may be recited aloud.
Nonetheless, some Poskim[17] advise that the Amen should still be recited silently. The Bach recommends that at least it should not be said louder than the rest of Bentching for emphasis.
_____________________________________
[1] Devarim 8:20
[2] Brachos 48b
[3] See Shulchan Aruch Harav 187:3
[4] See Shulchan Aruch Harav 187:4
[5] Brachos ibid
[6] See Shulchan Aruch Harav 187:4
[7] Tosfos Brachos 20b, Kol Bo Siman 25. See Beis Yosef, Ram”o 187:2 and Magen Avraham 187:3
[8] Taamei Hamitzvos Breishis
[9] See Likutei Sichos volume 31 p96
[10] Berachos 45b
[11] Shulchan Aruch Harav OC 188:1
[12] OC 215:1
[13] Shulchan Aruch Harav OC 51:3
[14] Mishna Berura 188:2
[15] Ram”o 188:2
[16] Shulchan Aruch OC 191:1
[17] Aruch Hashulchan 188:3
Biblically the Mitzvah of Bentching only applies if one ate to the point that they were full, as indicated in the words “and you will be satisfied”. However, Rabbinically we are obligated to Bentch after eating a Kzayis (olive) volume of bread.
The Bentching is made up of 4 Brachos. The first three blessings are Biblically required. The fourth is Rabbinic.
The Biblically required blessings are derived from the verse quoted above. From the words “and you will eat and be satisfied and bless” we derive the obligation to recite the blessing of הזן, for the sustenance that Hashem has given us. This is the Bracha that concludes ברוך... הזן את הכל.
From the words “for the land” we derive the obligation to recite the blessing of הארץ, the Land that Hashem gave to us. This is the Bracha that begins נודה לך and concludes ברוך... על הארץ ועל המזון.
The word הטוב, “the good (land)”, we derive the obligation to recite a blessing for Yerushalaim, which is alluded to in the Torah as “this good mountain”. This is the Bracha that begins with רחם and concludes ברוך... בונה ברחמיו ירושלים.
The Gemara[2] teaches that the first blessing – for sustenance – was composed by Moshe when the Manna fell for the Jewish people in the desert. The second blessing – for the Land – was composed by Yehoshua when the Jewish people entered Eretz Yisroel. The third blessing was composed by king David and his son Shlomo. King David composed the blessing for Yerushalaim which includes the words “for Yisroel Your people and for Yerushalaim Your city”. When the first Beis Hamikdash was built, Shlomo Hamelech added the words “for the great and holy house on which Your name is called.”
The fourth blessing – Hatov Vhameitiv - was composed by the sages in Yavneh when they were finally allowed to bury the dead of Beitar who were massacred in the rebellion against Rome. The Romans did not allow the dead to be buried for many years. Miraculously the
bodies did not decay. To thank Hashem for this miracle, they added this blessing of thanksgiving to Bentching.
In his commentary on the Gemara, the Rashba addresses the following question; If the first 3 Brachos are Biblically required, how can we say that some of them were only composed generations after the Giving of the Torah?
To fulfil the Biblical obligation, one could say the blessings in any Nusach (formula). Each person would say them in their own words according to their ability. Moshe, Yehoshua, David and Shlomo respectively, composed a set and standard formula for the Brachos, each in their own generation.
Before David conquered Yerushalaim, the Jewish people did not know which city would become the resting place of the Shechina. The Torah only refers to “the place Hashem will choose to rest His name there”. Prior to David, this is what they would say in the third blessing[3].
The sages further adapted some of these blessings. For example, when the Temple stood, the third blessing would have been a request for the wellbeing and tranquillity of the Holy Land and the Beis Hamikdash. Now, after the destruction of Yerushalaim and the Beis Hamikdash, we make a blessing requesting the rebuilding of Yerushalaim. We also mention the Kingship of the David who sanctified Yerushalaim.
Nowadays one only fulfils the Mitzvah of bentching when said with their essential formula[4].
The sages[5] teach that in the second blessing we have to mention the Bris Milah and Torah. We do this with the words “and for Your bris that you have sealed in our flesh and for Your Torah that You have taught us.” This is because we inherited the Land of Israel in the merit of these two Mitzvos[6].
Some authorities[7] say that women should not say these words, because they are not commanded in either of these two Mitzvos. However, it is customary practise that women do recite these words, explaining that women do have to study Torah that relates to the Mitzvos that they are obligated in. Further, man and woman (husband and wife) are considered as one body and so they can mention Torah and Bris in relation to the men.
The Ariza”l[8] uses this idea to explain why women do not need to fulfil time-bound positive Mitzvos. He further explains that the idea that man and woman are to halves of one body, does not only relate to a married couple. A man and woman comprise one soul which is divided between them and comes together on marriage. Spiritually they are connected even before marriage and the Mitzvos of one affect the other[9].
The Talmud[10] brings 2 seemingly contradictory statements. One says that it is improper to answer Amen to their own Bracha. The other says that it is praiseworthy to do so.
The Talmud reconciles these contradictory statements by explaining that they refer to different blessings. When is it praiseworthy? At the end of the Bracha Boneh Yerushalayim in Bentching. When is it improper? For all other Brachos.
Rashi, the Rif and the Rosh do not limit this ruling specifically to the Bracha of Boneh Yerushalayim. Boneh Yerushalayim is brought by the Talmud as an example of a category of blessings. It marks the end of a series of linked Brachos. Similarly, one would answer Amen to their own Bracha for any Bracha which comes at the end of a series of Brachos. This is the ruling of the Shulchan Aruch and the practise of Sefardim.
The alternate view (held by Tosfos, Rabbeinu Chananel and others) is that Boneh Yerushalayim is a unique case, and that we would not answer Amen to any other Bracha even if it marks the end of a series of Brachos.
The reason Boneh Yerushalayim is unique is that it marks the end of the 3 Biblically required blessings of Bentching. The fourth and final blessing is only Rabbinic in nature. We are required to distinguish between them[11]. This would be the only situation where this would apply since all other Brachos are only Rabbinic. The first 3 Brachos of Bentching being the only Biblical Brachos.
The Ram”o[12] rules that this is the custom for Ashkenazim and that one should not deviate from it. This ruling is brought by the Alter Rebbe[13] as the accepted minhag.
Since in Bentching, we say בונה ברחמיו ירושלים אמן for the reason described above, it does not appear as arrogant.
One should actually pause between the words ירושלים and אמן , since the Bracha actually ends with the word Yerushlayim, Amen being only an affirmation and not part of the nusach of the Bracha[14]. However one should not pause too long otherwise this would be an Amen Yesoma (literally an orphaned Amen), since it is separated from its Bracha (like an orphaned child ר“ל from their parents.)
Additionally, the Shulchan Aruch rules that the אמן at the end of the Bracha Boneh Yerushalayim should be recited quietly. The reason is that since it high-lights the fact that the 4th blessing is only Rabbinic, people may come to treat it lightly by thinking that “it is only Rabbinic and the real Bentching is finished”. Of course this would be erroneous because we keep the Rabbinic Mitzvos equally to the To-rah obligations.
Nonetheless popular practise is to say the אמן out loud[15]. The Poskim offer the following justification:
According to strict halocha, a labourer (פועל ) who is paid for a day’s work would not recite the 4th blessing[16]. Since it would be coming at the expense of his employer, the Rabbis waived the requirement to recite it. (This alone is a fascinating degree of the Torah’s concern for theft and business ethics since we are talking about a minute of lost labour time).
When this was the practise there was a concern that others (or even the labourers themselves) may take the 4th blessing lightly even when there would be no situation of loss to the employer. If Amen would be recited this would further suggest that one could be lenient. This concern would also apply to Sefardim and is their practise still today.
Nowadays however it is accepted and standard practice that employers are not concerned for such minimal loss of time and accept it upon them-selves. This is especially true today with labour laws etc. which allow for allotted paid breaks. Since there is now no case where the final blessing is not recited, there is no concern of treating it lightly and as such Amen may be recited aloud.
Nonetheless, some Poskim[17] advise that the Amen should still be recited silently. The Bach recommends that at least it should not be said louder than the rest of Bentching for emphasis.
_____________________________________
[1] Devarim 8:20
[2] Brachos 48b
[3] See Shulchan Aruch Harav 187:3
[4] See Shulchan Aruch Harav 187:4
[5] Brachos ibid
[6] See Shulchan Aruch Harav 187:4
[7] Tosfos Brachos 20b, Kol Bo Siman 25. See Beis Yosef, Ram”o 187:2 and Magen Avraham 187:3
[8] Taamei Hamitzvos Breishis
[9] See Likutei Sichos volume 31 p96
[10] Berachos 45b
[11] Shulchan Aruch Harav OC 188:1
[12] OC 215:1
[13] Shulchan Aruch Harav OC 51:3
[14] Mishna Berura 188:2
[15] Ram”o 188:2
[16] Shulchan Aruch OC 191:1
[17] Aruch Hashulchan 188:3