FOSTERING BITACHON - THE POWER OF BENTCHING
Eikev
The Mitzvah of Bentching is sourced in this week’s Parsha. As discussed in the Halacha Analysis on the reverse side, Bentching is made up of 3 Biblically required blessings and a 4th Rabbinic blessing.
The first blessing is the Bracha of הזן—for the sustenance that Hashem has given us. We conclude this blessing הזן את הכל, that Hashem sustains all. The second blessing is for the land of Israel. We conclude this blessing על הארץ ועל המזון, for the land and for the sustenance.
Why do we need to mention sustenance in the conclusion of the second blessing if we have just recited the first blessing which is for our sustenance?
The Gemara also asks how we can conclude a blessing “for the land and for the sustenance” against the principle that we do not combine two (unrelated) things in one Bracha. The Gemara answers that they are not meant as two separate things. The intention is a blessing for “the land that gives forth food”.
But our first question still remains. Why mention food again in the blessing for the land at all?
To understand this, we need to look at the origin of these blessings; when they were composed and by whom.
The Gemara teaches that the first blessing was composed by Moshe when the Manna fell for the Jewish people in the desert. The second blessing was composed by Yehoshua when the Jewish people entered Eretz Yisroel.
Now it starts to make sense. The sustenance that we describe in the first Bracha of Bentching is a text that relates to Manna - “Bread from Heaven”. Our reference to food in the second blessing refers to “Bread from the earth” - that is brought forth from the land.
But why do we still say Moshe’s formula when we do not eat the “Bread from Heaven”?
A possible explanation can be found in a cryptic saying of the Rebbe Maharash that Parnassa today is the secret of the Manna.
When the Jewish people received the Manna from Heaven each day, it was clear that their Parnassa came from Hashem. They did not need to worry. They would receive exactly what they needed. Nothing they could do could get them any more or cause them to end up with any less.
Now we need to work for our Parnassa. It is easy to come to the mistaken feeling that we are masters of our Parnassa and that our work generates our sustenance. If so, we need to worry about it and try to take control of it.
Reciting the blessing composed for the Manna in our Bentching, before we recite the blessing for the "bread of the earth" that we work for, serves as a perpetual reminder that our Parnassa is just like the Manna; guaranteed from Heaven in just the right measure.
There is no point in stressing. Overworking won't get us any more. Our work is just the vessel through which Hashem sends His blessing and He will provide us with everything that we need, each day and everyday.
The first blessing is the Bracha of הזן—for the sustenance that Hashem has given us. We conclude this blessing הזן את הכל, that Hashem sustains all. The second blessing is for the land of Israel. We conclude this blessing על הארץ ועל המזון, for the land and for the sustenance.
Why do we need to mention sustenance in the conclusion of the second blessing if we have just recited the first blessing which is for our sustenance?
The Gemara also asks how we can conclude a blessing “for the land and for the sustenance” against the principle that we do not combine two (unrelated) things in one Bracha. The Gemara answers that they are not meant as two separate things. The intention is a blessing for “the land that gives forth food”.
But our first question still remains. Why mention food again in the blessing for the land at all?
To understand this, we need to look at the origin of these blessings; when they were composed and by whom.
The Gemara teaches that the first blessing was composed by Moshe when the Manna fell for the Jewish people in the desert. The second blessing was composed by Yehoshua when the Jewish people entered Eretz Yisroel.
Now it starts to make sense. The sustenance that we describe in the first Bracha of Bentching is a text that relates to Manna - “Bread from Heaven”. Our reference to food in the second blessing refers to “Bread from the earth” - that is brought forth from the land.
But why do we still say Moshe’s formula when we do not eat the “Bread from Heaven”?
A possible explanation can be found in a cryptic saying of the Rebbe Maharash that Parnassa today is the secret of the Manna.
When the Jewish people received the Manna from Heaven each day, it was clear that their Parnassa came from Hashem. They did not need to worry. They would receive exactly what they needed. Nothing they could do could get them any more or cause them to end up with any less.
Now we need to work for our Parnassa. It is easy to come to the mistaken feeling that we are masters of our Parnassa and that our work generates our sustenance. If so, we need to worry about it and try to take control of it.
Reciting the blessing composed for the Manna in our Bentching, before we recite the blessing for the "bread of the earth" that we work for, serves as a perpetual reminder that our Parnassa is just like the Manna; guaranteed from Heaven in just the right measure.
There is no point in stressing. Overworking won't get us any more. Our work is just the vessel through which Hashem sends His blessing and He will provide us with everything that we need, each day and everyday.