birkas hamazon – RabbiKaganoff.com

How Much Must I Bensch?

Question:

I mistakenly recited al hamichyah, when I was required to bensch. Am I now required to bensch?

Introduction

Prior to answering our opening question, we need to review many of the basic laws of brachos after eating, and their sources, which will help us understand the topic at hand. Parshas Eikev opens by teaching that when we observe all of Hashem’s mitzvos, we will be rewarded with a beautiful land. Shortly afterwards, the Torah continues: Ki Hashem Elokecha me’viacha el eretz tovah… eretz chitah u’se’orah vegefen u’se’einah verimon eretz zeis shemen u’devash. Eretz asher lo bemiskeinus tochal bah lechem, lo sechsar kol bah.“For Hashem, your G-d, is bringing you to a good land… a land of wheat and barley, grape vines, figs and pomegranates, a land of olive oil and honey. A land where you will eat bread without poverty; you will be missing nothing” (Devorim 8:7-9).

Bensching in the Torah

The Torah then continues: Ve’achalta ve’savata uveirachta es Hashem Elokecha al ha’aretz hatovah asher nosan loch, “And when you eat and are satisfied, you shall bless Hashem, your G-d, for the good land that He gave you.” This wording implies that we are required to bensch min haTorah only when a person has eaten enough to be fully satisfied, and this is the halachic opinion of most, but not all, rishonim. This law has halachic ramifications for someone who is uncertain whether he has a requirement to recite bensching. This uncertainty might be due to the fact that he does not remember if he bensched, or he was delayed and does not know if he has missed the time in which he can still bensch. When his doubt involves a possible Torah requirement, the rule is safeik de’oraysa lechumra, and he should recite bensching. However, if his question is regarding a rabbinic requirement, then the rule is safeik brachos lehakeil, and he does not recite the bracha acharonah. According to most rishonim, someone who ate a full meal and now is uncertain whether he is required to bensch should do so. If he ate less than a full meal, he does not bensch in case of doubt.

The requirement to recite a bracha acharonah after eating a snack is only miderabbanan. Therefore, if someone has a doubt whether he is required to recite this bracha, he does not, because of the rule of safeik brachos lehakeil.

Three aspects

The wording of the posuk that we should bless Hashem al ha’aretz hatovah asher nosan loch, “for the good land that He gave you,” implies that, in addition to thanking Hashem for providing us with sustenance, our bensching must include a reference to Hashem granting us Eretz Yisroel. Furthermore, the Gemara (Brachos 48b) derives that bensching must include reference to Yerushalayim and the Beis Hamikdash. These three aspects are represented in the first three brachos that we recite in our bensching. The first bracha is thanks for the fact that Hashem provides us, and the entire world, with food and sustenance. The second bracha praises Him for having given us Eretz Yisroel; and the third bracha is for the special gift of Yerushalayim and the Beis Hamikdash. Since, unfortunately, the Beis Hamikdash is now destroyed, the third bracha emphasizes our plea that Hashem have mercy on the land and rebuild it.

The Gemara explains that Moshe established the first bracha of bensching when the man first fell in the desert, Yehoshua established the second bracha of bensching when the Jews entered Eretz Yisroel, and Dovid Hamelech and Shelomoh Hamelech established the third bracha of bensching – Dovid establishing the reference to Yisroel and Yerushalayim, and Shelomoh adding the reference to the Beis Hamikdash (Brachos 48b).

Borei Nefashos

As we are all aware, other than the full bensching, there are two forms of bracha acharonah that we recite after we eat. One is a short bracha that begins with the words borei nefashos, which we recite after eating foods not mentioned in the above pesukim, including, but not exclusively, items upon which we recite the brachos of shehakol and ha’adamah. According to all opinions, this bracha is required only because of a takkanas chachomim, but is not included under the Torah’s mitzvah.

Bracha mei’ein shalosh

The other bracha, colloquially referred to as al hamichyah, is called in halachic sources bracha mei’ein shalosh, literally, a bracha that abbreviates three. This is because this bracha acharonah includes all three of the themes that are included in the posuk, similar to the full bensching. The difference is that in al hamichya, each theme does not have its own separate bracha, whereas in the full bensching that we recite after eating bread, each theme does.

There are three types of bracha mei’ein shalosh. We recite most frequently al hamichyah, the version that is said after eating grain products other than bread. This bracha is derived from the fact that the Torah praises Eretz Yisroel as “a land of wheat and barley.” Although there are also three other grains upon which we recite al hamichyah, namely spelt, rye and oats, these three are considered halachically as sub-categories of wheat and barley.

The second version of bracha mei’ein shalosh, al ha’eitz, is recited after eating olives, dates, grapes, figs, and pomegranates, all of which are also included in these pesukim. The order I chose, which has halachic significance, is not the order of the posuk, but reflects the proximity of each fruit to the word eretz in the posuk.

Although dates are not mentioned explicitly, the honey referred to in the posuk is date honey, not bee honey. (Silan, or date syrup, often used today as a natural, although not dietetic, sweetener, is similar to date honey. Silan is usually produced by cooking dates into syrup, whereas date honey in earlier days was produced simply by crushing dates.)

The third version of the bracha mei’ein shalosh is recited after drinking wine or grape juice, also alluded to in the posuk as the product of grapes. This is the only instance in which we recite bracha mei’ein shalosh after consuming a beverage. It is a reflection of the prominence we give wine, also evidenced by such mitzvos as kiddush and havdalah, and the fact that wine is used for such ceremonies as weddings, sheva brachos, brissin and pidyon haben.

These three versions are not mutually exclusive. Someone who ate grain products and fruit includes both texts in his bracha, as does someone who ate grain products and wine. Someone who ate all three “special” foods recites a bracha that includes all three references.

We should note that, since the Torah mentions all these varieties of food, there are rishonim who contend that the requirement to recite a bracha after consuming them is min haTorah. There are many halachic ramifications that result from this issue; however, that sub-topic requires its own article.

Fourth bracha

Our full bensching also has a fourth bracha, which is usually referred to as Hatov vehameitiv, which was added to the bensching by Chazal after the destruction that took place in Beitar, two generations after the churban (Brachos 48b). We will leave discussing the details of that topic for a different time, but I want to point out that this explains why this theme is not mentioned in the bracha of al hamichyah. When Chazal added this bracha, they added it only to the full bensching and not to the abbreviated version that is al hamichyah.

Harachaman

Common custom is to add a long list of general requests (Avudraham, Seder Birchas Hamazon) followed by a recital of several pesukim, after the fourth bracha of bensching. The origin for this practice is a passage of Gemara (Brachos 46a) that quotes a text that a guest should recite to bless his host. There, the Gemara quotes a basic bracha and then notes that others added to it. Based on this background, the Rambam (Hilchos Brachos 2:7) teaches that a guest can freely add to this blessing, and this has generated various additional texts to this bracha.

In his monumental work, Even Ha’azel, Rav Isser Zalman Meltzer notes that, according to the Rambam, the prayer of the guest for the host is an addendum to the fourth bracha of bensching. It would appear that, in the Rambam’s opinion, a person should not answer “amen” when a guest recites the words leolam al yechasreinu, since he has not yet completed his bracha until he blesses the host. This approach is not accepted, practically. The opinion of other halachic authorities (Avudraham, Seder Birchas Hamazon) as well as prevailing custom is to recite the blessing for the host a bit later in the bensching, after other prayers beginning with word Harachaman have already been expressed.

With time, many other requests were added to the bensching. Some individuals follow the practice of the Gra and recite these prayers only on weekdays, but not on Shabbos and Yom Tov when we generally do not make personal prayer requests, although theaccepted halachic practice is to recite these prayers and blessings on Shabbos, also.

Three brachos or one?

We noted above that the Torah requires the mention of three topics in our bensching, (1) thanks for sustenance, (2) thanks for the Land of Israel, and (3) a prayer for Yerushalayim and the Beis Hamikdash. However, it is disputed whether the Torah requires that each of these three themes have its own bracha, and that bensching min haTorah must contain at least three different brachos, or whether the Torah requirement is fulfilled by reciting one bracha that emphasizes the three different themes, and reciting three different brachos is only a rabbinic requirement.

There are several differences in practical halacha that result from this dispute. One obvious difference is that, although one is certainly required to recite all the brachos of bensching, according to one approach, this requirement is only miderabbanan,whereas, according to the other approach, reciting three brachos is required min haTorah. We will soon see other halachic differences that result from this dispute.

This question, whether bensching min haTorah must contain at least three different brachos, or whether the Torah requirement is fulfilled by reciting one bracha, is the subject of a dispute between Tosafos and the Rambam. The opinion of Tosafos is stated in his comments germane to the following topic, to which I provide an introduction:

There is a general Talmudic assumption that a worker who is hired for a day is required to work a full day, and that taking time to check his personal email or to make a phone call violates his contractual obligation to his employer. (In today’s world, when it is assumed that a worker may take an occasional coffee break, presumably one may take time off that is assumed to be included in one’s work schedule. However, doing anything else at the time that a person is obligated to work for someone is certainly forbidden.)

In this context, the Gemara (Brachos 16a) quotes the following beraisa:

“Hired workers are required to read the Shema and to pray. When they eat bread, they are not required to recite a bracha before eating, but after eating they are required to recite two brachos. Which two brachos do they recite? The first bracha of bensching is recited in its usual fashion. The second bracha begins the way it usually begins, but includes the third bracha.” In other words, the Gemara assumes that the worker’s responsibility to his employer is more important than his requirement to recite the full bensching!

Tosafos, there, notes: “Although reciting both the second and third bracha is required min haTorah, the Sages have the ability to uproot a Torah requirement for the benefit of these workers, who are occupied with performing the work of their employer.” In order to explain how a worker is permitted to omit a bracha of the bensching, Tosafos utilizes a halachic principle called yeish koach be’yad chachomim la’akor davar min haTorah, that the Sages have the ability to “uproot” a law of the Torah, when deemed necessary. It is clear that Tosafos assumes that the requirement to recite three brachos is min haTorah.

In his monumental anthology, in which he gathers all the earlier halachic opinions, the Beis Yosef (Orach Chayim 191) indeed quotes Tosafos’ approach, but then disagrees, contending that there is no need to apply the principle of yeish koach be’yad chachomim la’akor davar min haTorah in this case. To quote the Beis Yosef: “It appears to me that there is no need for this answer, since there is no requirement min haTorah to recite several brachos to fulfill the mitzvah of birchas hamazon. This can be demonstrated from the words of the Rambam in his Sefer Hamitzvos, in which he writes: ‘The nineteenth mitzvah is that we are commanded to bless Him after eating.’ The Rambam makes no mention that there is a Torah requirement to recite several brachos. Notwithstanding that the Gemara derives the requirement of three brachos from verses, these derivations are only asmachta (which means that the requirement to do so is only rabbinic).”

In other words, although one is required min haTorah to mention all three themes, there is no Torah requirement that each theme have its own bracha. That requirement is only rabbinic. Since Chazal were the source of the requirement to recite three brachos for bensching, they had the ability to dispense with the requirement to recite all three brachos in the case of the hired worker. Thus, in the Beis Yosef’s opinion, whether three brachos are required min haTorah is a dispute between Tosafos and the Rambam, and the halacha follows the Rambam’s approach,that the requirement to recite three brachos is only miderabbanan. Those who disagree with the Rambam and contend that all three brachos are required min haTorah will be forced to find a way of explaining why the workers are exempt from reciting a full bensching, and will probably have to follow Tosafos’ difficult approach to resolve the conundrum.

It is significant that the Bach, in his commentary on the same chapter of Tur Orach Chayim,agrees that the Rambam rules that the requirement to recite three brachos for bensching is not min haTorah, but contends that his opinion is the minority. The Bach concludes that Tosafos’ approach is the primary one. In other words, both the Beis Yosef and the Bach recognize that there is a dispute among the rishonim whether we are required min haTorah to recite three brachos for bensching; they dispute regarding which of these approaches is considered the normative halacha.

Al hamichyah

Here is another practical difference that results from this dispute: According to the Beis Yosef, someone who recited al hamichyah when he was required to recite the full bensching has fulfilled his requirement min haTorah, although he has not fulfilled his requirement miderabbanan. A ramification of this will be that if he recited al hamichyah and he has a safeik whether he is required to recite the entire bensching, he will neither be required nor permitted to recite the full bensching. Since he has fulfilled his Torah requirement and what remains is an unresolved question regarding a rabbinic requirement, the rule of safeik brachos lehakeil applies.

However, according to the Bach, someone who recited al hamichyah when he was required to recite the full bensching may be missing a Torah requirement to recite three brachos. This could mean that the rule of safeik de’oraysa lechumra applies, and he is required to repeat the bensching.

Uncertain identity

This analysis may explain exactly such a dispute between the Beis Yosef and the Bach that appears in a different context (Orach Chayim 168). The question concerns a food about which there is an unresolved question whether it is considered regular bread, requiring full bensching, or whether its bracha is mezonos, after which one should recite al hamichyah. The Beis Yosef appears to hold that one may eat the food and recite al hamichyah afterwards, whereas the Bach does not permit this approach, insisting that such a food should be eaten only as part of a regular bread meal in which hamotzi and full bensching were recited for the regular bread. Apparently, the Beis Yosef considers al hamichyah to be a type of bensching, whereas the Bach rejects this approach, which implies that they are consistently following the positions that each advocated in chapter 191.

Before we close, let us return to our opening question, which we can now resolve:

“I mistakenly recited al hamichyah, when I was required to bensch. Am I now required to bensch?”

The answer is that in this instance, one is required to bensch to fulfill the recitation of the three brachos that Chazal instituted. However, if there is a safeik whether there is a requirement to bensch, then, according to the Beis Yosef, since one has already fulfilled his Torah obligation by reciting al hamichyah, there is neither a requirement, nor should one bensch.

Conclusion

According to the Gemara (Bava Kamma 30a), someone who desires to become exemplary in his spiritual behavior should toil in understanding the laws of brachos. By investing energy in understanding the details of how we praise Hashem, we realize the importance of each aspect of that praise, and how we must recognize that everything we have is a gift from Him.

The Fourth Brocha of Birkas Hamazon

Parshas Va’eira opens with Moshe Rabbeinu receiving admonition from Hashem for not being appreciative of His Ways. Thus, this is certainly an excellent time to study the brocha of bensching called Hatov Vehameitiv, “He Who is good and does good.”

Question #1: Why Beitar?

Why was a brocha created to commemorate the events that transpired in Beitar?

Question #2: Why in Birkas Hamazon?

Why was that brocha added to Birkas Hamazon?

Question #3: What a strange brocha!

Why does the brocha Hatov Vehameitiv have such an unusual structure?

Introduction:

The fourth brocha of bensching, which is called Hatov Vehameitiv, has little to do with the rest of the bensching. Whereas the first three brochos are to thank Hashem for our sustenance, the fourth brocha was created by Chazal for a completely unrelated reason. This brocha is called Hatov Vehameitiv because of the words it contains, “hamelech Hatov Vehameitiv lakol.” This article will discuss some of the halachos andconcepts of this unusual brocha.

Although in two different places (Brochos 46a; 49a) the Gemara quotes opinions that this fourth brocha is min haTorah, the consensus is that it is only rabbinic in origin. (We should note that the Midrash Shmuel [13:9] attributes the opinion that Hatov Vehameitiv is min haTorah to a very early authority, the tanna, Rabbi Yishmael.) To quote the Gemara:

Hatov Vehameitiv was established by the Sanhedrin when it was located in Yavneh, because of those who were killed in Beitar, as noted by Rav Masneh, “On the very day that those killed in Beitar were allowed to be buried, they established, in Yavneh, Hatov Vehameitiv. ‘Hatov’ is to acknowledge that their bodies did not decompose; ‘Vehameitiv’ is to acknowledge that permission was granted to bury them” (Brochos 48b; Taanis 31a; Bava Basra 121b; see also Yerushalmi, Taanis 4:5).

Hatov Vehameitiv

To avoid confusion, we must realize that there are two completely different brochos that Chazal call Hatov Vehameitiv. The other brocha, which is only eight words long, Boruch Attah Hashem Elokeinu Melech ha’olam Hatov Vehameitiv, is recited upon hearing certain special, wonderful events or when breaking out a new bottle of wine. The laws germane to the shorter brocha will be left for a future article.

What happened in Beitar?

The Mishnah in Taanis (26b) records the calamities that occurred on Shiva Asar beTamuz and on Tisha Be’Av. Regarding Tisha Be’Av, it states, “On the ninth of Av, it was decreed upon our forefathers that they would not enter Eretz Yisroel, both the first and the second Batei Mikdash were destroyed, the city of Beitar was conquered, and the city of Yerushalayim was plowed under.” The Talmud Yerushalmi (Taanis 4:5), quoting the tanna, Rabbi Yosi, dates the destruction of Beitar as being 52 years after the churban of the second Beis Hamikdash, or, almost exactly 1900 years ago.

To understand the extent of the tragedy that happened in Beitar, let us quote some of the sources of Chazal.

A large city called Beitar, whose population was many tens of thousands of Jews, was ruled by a great Jewish king. All the Jews, including the greatest of the chachamim, thought that this king was the Moshiach, until he fell in battle to the non-Jews and the entire city was slaughtered (Rambam, Hilchos Taanis 5:3).

The Roman emperor Hadrian owned a massive vineyard, twelve mil long and twelve mil wide (about fifty square miles). The Romans used the bodies of those who were killed when Beitar was destroyed as a wall, the height of a man, around the vineyard. Hadrian refused to allow the casualties of Beitar to be buried. Only with the succession of a new emperor was their burial permitted (Yerushalmi, Taanis 4:5).

The city of Beitar had 400 shuls, each of which had 400 cheder rabbei’im teaching in them, and each rebbe taught 400 children. When the Romans conquered the city, they wrapped all the students and all the teachers in their seforim (which, in their day, were rolled like scrolls) and set them ablaze (Gittin 58a).

Enough pairs of tefillin shel rosh were found from those who died in Beitar to fill a mikveh. According to a second opinion, enough pairs of tefillin shel rosh were found to fill three mikvaos (Gittin 57b).

For seven years, the non-Jews fertilized their vineyards, exclusively, with the Jewish blood of those who were martyred in Beitar (Gittin 57a).

Fifteenth of Av

We should also note the following passage of Gemara: “No festivals of the Jews were celebrated to a greater extent than were the Fifteenth of Av and Yom Kippur. We understand why Yom Kippur has this unique quality – it is the day that forgiveness is granted – but why the fifteenth of Av?” Among the many answers the Gemara provides is “Rav Masneh explained, because that was the date when permission was granted to bury those killed in Beitar” (Taanis 30b-31a).

An unusual brocha

Now that we know a bit about the history behind this brocha, let us discuss the brocha itself, particularly, its structure. Of the many questions that we can ask, let us focus on the following three, which were our opening questions:

1. Why was a brocha created to commemorate this particular calamity?

2. Why was that brocha made part of Birkas Hamazon?

3. Why does this brocha have such an unusual structure?

1. Why a brocha?

Why was a brocha created to commemorate this particular calamity?

Unfortunately, there have been many catastrophes in Jewish history, which we have, thank G-d, survived, but we do not have extra brochos to commemorate them (Kenesses Hagedolah, Tur Orach Chayim 189). Most tragedies are commemorated with fast days and the recital of selichos, and most miraculous events are celebrated on their anniversary, but not with a brocha that we recite daily.

These questions are already asked by very early authorities, who suggest the following answers:

The tragedy of the destruction of Beitar was great and unique in the bizayon haTorah that resulted, when thousands and thousands of observant Jews lay unburied. When Hadrian died, and his successor permitted their burial, Chazal felt the need to demonstrate, significantly, that this chillul Hashem had ended and was, on the contrary, accompanied by a tremendous kiddush Hashem, that the bodies of the fallen had not deteriorated, notwithstanding that they had been exposed to the elements for many years.

In addition, the events of Beitar teach that, even when Hashem is angry at us, He still performs miracles. This is to teach us that Hashem never abandons us, even at times when we sin and deserve punishment (Aruch Hashulchan, Orach Chayim 189:2)

2. Why in bensching?

Why did Chazal place this brocha in bensching (Rosh, quoted by Tur, Orach Chayim 189)? The rest of Birkas Hamazon is acknowledgement to Hashem for providing for us and for the wonderful land of Eretz Yisroel that He gave us. Why commemorate the tragedy of Beitar during Birkas Hamazon?

This brocha was instituted in Birkas Hamazon as a constant reminder (Shu”t Binyamin Ze’ev #351; Shu”t Mishpetei Shmuel #11). In addition, it was placed in Birkas Hamazon, which is, in its entirety, thanks to Hashem (Rosh, Brochos 7:22). Furthermore, the Rosh notes that the Yerushalmi (see our version, Sukkah 5:1 at end) states that the loss that the Jews suffered at Beitar will not be restored until the Moshiach comes. It is unclear to which specific loss this Gemara is referring, but regardless, this is another reason why the brocha of Hatov Vehameitiv was placed immediately following the brocha of Boneh Yerushalayim.

Several prominent gedolim provide an additional reason why this brocha was added specifically to bensching. After celebrating a joyous meal, people might lose sight of life’s priorities. To prevent this from happening, Chazal instituted a brocha reminding people of the tragedy of Beitar (Rabbeinu Bachya, Kad Hakemach #60; Shu”t Binyamin Ze’ev #351). This is similar to the idea of breaking a glass at a wedding and mentioning the churban then, so as to keep our celebrations in a balanced perspective. We celebrate, but still need to remember that we are missing important aspects of life that we require as Jews.

Why not in Shemoneh Esrei?

The Binyamin Ze’ev, who lived in Greece and in Venice, Italy, during the first half of the sixteenth century, asks that, if Chazal wanted the association of this new brocha to be with the rebuilding of Yerushalayim, why was the brocha placed in Birkas Hamazon and not in the weekday Shemoneh Esrei, after Boneh Yerushalayim?

The answer is that inserting this brocha in the midst of the Shemoneh Esrei would be an interruption, whereas at the time that Chazal incorporated this fourth brocha into Birkas Hamazon, bensching included only the Torah required portions, which end with the words Boneh Yerushalayim (Aruch Hashulchan, Orach Chayim 189:1). (The other requests that begin with the word Harachaman,the pesukim that we traditionally recite at the end of the bensching, and the blessing we recite for the household where we ate were all added to Birkas Hamazon after this time in history.)

Text of brocha

3. Why does this brocha have such an unusual structure?

Let me explain. The numerous brochos that we recite daily follow three specific structural patterns:

A. Either they are very short brochos, such as those that we recite prior to eating, performing mitzvos, seeing unusual sites, or enjoying other pleasures, which begin with the words Boruch Attah Hashem Elokeinu Melech ha’olam and then close with the appropriate ending. These are called brochos ketzaros, short brochos.

B. A second structure of a brocha is the most common for a longer brocha. This type of brocha begins with the same words, Boruch Attah Hashem Elokeinu Melech ha’olam, and ends the brocha by repeating the words Boruch Attah Hashem and closing with the theme of the brocha. These brochos are called brochos aruchos, long brochos.

Part of a series

C. The third type of brocha is one that follows another brocha in a series. Such a brocha does not begin with Boruch Attah Hashem Elokeinu Melech ha’olam, but ends with Boruch Attah Hashem and closes with the theme of the brocha. This type is categorized as a brocha hasemucha lachaverta, literally, a brocha that follows another brocha; in other words, a brocha that is part of a series. For this reason, the brochos of Shemoneh Esrei, the brochos that surround the Kerias Shma, and the second and third brochos of Birkas Hamazon do not begin with Boruch Attah Hashem Elokeinu Melech ha’olam (except for the first brocha in the series). All begin by explaining the theme of the brocha and end with Boruch Attah Hashem and an appropriate conclusion.

The brochos of bensching

Now that we realize that all brochos fit into one of three categories, let us examine the four brochos of Birkas Hamazon and see under which category each brocha belongs.

The first brocha, Ha’zon es ha’olam, begins with the words Boruch Attah Hashem Elokeinu Melech ha’olam and closes with Boruch Attah Hashem hazan es hakol, “He who sustains all.” This structure fits our rules nicely, as category B: It is a classic “long brocha.”

The second and third brochos are part of a series and, therefore, do not begin with a brocha, but end either with the words Boruch Attah Hashem al ha’aretz ve’al hamazon, or with Boruch Attah Hashem boneh (berachamav) Yerushalayim. This follows the rule of brocha hasemucha lachaverta, a brocha that follows another brocha, which we called category C.

The unusual fourth

However, the fourth brocha of Birkas Hamazon does not seem to fit any of the above three categories. It begins with the words Boruch Attah Hashem Elokeinu Melech ha’olam, which means it is not considered part of a series. Although it is always recited as the fourth brocha of Birkas Hamazon, immediately after the brocha of Boneh Yerushalayim, and you would think that it should be considered part of a series (Tosafos, Brochos 46b s.v. Vehatov), our introduction can help explain why it is not. Since this brocha was not originally part of Birkas Hamazon, but was added for a completely unrelated reason, it is considered a beginning brocha and not a brocha hasemucha lachaverta.

Which remaining category?

The list above contains two categories of brocha that begin with the words Boruch Attah Hashem Elokeinu Melech ha’olam: category A, the short brochos, and category B, the long brochos. However, Hatov Vehameitiv does not seem to fit either category. It is too long to be considered a short brocha, nor does it follow the structure of a long brocha, since it does not end with Boruch Attah, Hashem and a closing.

As you can imagine, we are not the first to raise this question. The rishonim do, and provide three answers to resolve this conundrum. But first, we need to provide another introduction.

Chazal instituted that the brocha of Hatov Vehameitiv should include three references to Hashem being King, a concept that Chazal call malchus (Brochos 47a). This we do, when we recite the following: (1) the word melech in the very beginning of the brocha, Boruch Attah Hashem Elokeinu Melech ha’olam, (2) the next words of the brocha are ha’keil avinu malkeinu, (3) ro’einu ro’eih Yisroel hamelech hatov (Divrei Chamudos, Brochos 7:69).

Why three times? The Gemara (Brochos 49a) explains that since the third brocha of Birkas Hamazon (that ends with the words, Boneh Yerushalayim) mentions the kingdom and royal family of David, there should be mention of Hashem’s monarchy in all four brochos of Birkas Hamazon. However, the mention of Hashem’s malchus that should be in the second and third brochos of Birkas Hamazon are delayed until the fourth. (The first brocha of Birkas Hamazon, begins with Elokeinu Melech ha’olam, and therefore contains a reference to Hashem’s monarchy.) Thus, in addition to the basic theme of acknowledgement and thanks to Hashem for His performing a miracle, Chazal added a theme to the brocha of Hatov Vehameitiv, making sure that Hashem’s malchus is mentioned three times.

Three hatavos

The rishonim quote a midrash that states that Chazal required adding to the brocha of Hatov Vehameitiv three hatavos: We are to say three times that Hashem is beneficial to us. Although I was unable to locate this midrash, it definitely existed at the time of the rishonim but has been lost since their era.

Among the rishonim, I found several different texts for this concept. The standard nusach Ashkenaz says hu heitiv, hu meitiv, hu yeitiv lanu,“He has done good, He does good, and He will do good to us”. The Rosh discusses the correct text, and concludes that the correct text should be hu heitiv lanu, hu meitiv lanu, hu yeitiv lanu, with the word lanu repeated each time (“He has done good to us, He does good to us, and He will do good to us.”). The Shulchan Aruch rules that this is the correct practice, and this is the standard, accepted nusach used by eidot hamizrah and Sefardim. This is a very interesting point, because the Rosh is usually the source for minhagei Ashkenaz that differ from Sefardic practice, and here, he is the source for the Sefardic custom, and most Ashkenazim do not follow his approach.

Hu Gemalanu

In addition, the rishonim mention that we should also mention three times that Hashem grants us good, which we add with the words, hu gemalanu, hu gomleinu, hu yigmeleinu la’ad –“He granted us, He grants us and He will grant us forever…”

Why no ending?

Thus, we see that the brocha of Hatov Vehameitiv is a long brocha, and yet it does not end with the words Boruch Attah Hashem and a closing, as a long brocha normally does.

Why not?

Again, the rishonim raise this question and provide several differing approaches to answer it. Rabbeinu Yonah (Brochos 36a) quotes two reasons:

I. Notwithstanding that the brocha is somewhat lengthy, it is still considered a short brocha, because all the ideas included are simply different aspects of the same theme – that Hashem is Hatov Vehameitiv.

II. When the original brocha was created, Hatov Vehameitiv was a short brocha that did not warrant an ending. Although other parts were gradually added, the original structure of the brocha was not changed (see also Tosafos, Brochos 46b s.v. Vehatov).

III. The Rashba (Brochos 46a s.v. Teida) provides a third answer. Although this brocha should have been a long brocha, Chazal did not treat it as such, because they did not want this brocha, which is miderabbanan, to be more prominent than the two brochos that proceed it, which are min haTorah and which each have the words Boruch Attah Hashem only one time. Therefore, they decided to omit an ending to this brocha, making it an exception to the rule.

Conclusion

The most important message of Birkas Hamazon is our expressing thanks to Hashem for everything He provides for us. We see how Chazal also wanted us to remember to thank Hashem for kindnesses that He did for our people, thousands of years ago. It certainly behooves us to recite the Birkas Hamazon carefully and with kavanah, and to demonstrate at least a small expression to praise Hashem.

Do I say Yaaleh Veyavo, Retzei or both?

Since Rosh Chodesh falls on motza’ei Shabbos, I thought it appropriate to discuss:

**Do I say Yaaleh Veyavo, Retzei or both?**

Question #1: Is it Shabbos versus Rosh Chodesh?

“When Rosh Chodesh begins on motza’ei Shabbos, do I say Yaaleh Veyavo in bensching at seudah shelishis?”

Question #2: Why is this night of Chanukah different from all other nights?

“Chanukah begins this motza’ei Shabbos. If I finish seudah shelishis after nightfall, do I include Al Hanissim in bensching?”

Introduction

When we recite birchas hamazon on Shabbos, Yom Tov, Chol Hamoed, Rosh Chodesh, Chanukah and Purim, we include special prayers to commemorate the holiday: on Shabbos, a passage beginning with the word Retzei; on Yom Tov, Chol Hamoed and Rosh Chodesh, the opening words are Yaaleh Veyavo; and on Chanukah and Purim, Al Hanissim.

In a different article, I discussed whether one recites these additions when one’s meal was divided between a holiday and a weekday – i.e., one ate part of his meal on the holiday and part before or after; or when the change of date transpired between the eating of the meal and the bensching. Does one recite the special addition to commemorate the holiday when this happens, or does one omit it? We discovered that there are several opinions as to what to do. These are the earliest opinions that I found:

When one bensches

The Rosh rules that one recites the version of birchas hamazon appropriate to when one bensches, regardless as to when one ate the meal. In his opinion, one who finished seudah shelishis after nightfall does not recite Retzei. Similarly, one whose Purim seudah ends after Purim does not recite Al Hanissim. The Rosh also holds that someone who completed a meal before Rosh Chodesh and bensches after it is dark should recite Yaaleh Veyavo.

The beginning of the meal

The Maharam, as understood by the Bach and the Aruch Hashulchan, maintains that the text of the bensching is established according to what was correct when the meal began. Therefore, one who finished seudah shelishis after nightfall recites Retzei, since his meal began on Shabbos. (There is an exception – if he did something to declare that Shabbos is over, such as reciting havdalah, davening maariv, or even simply answering borchu, he does not recite Retzei any more, as it is therefore inconsistent to mention Shabbos in bensching.)

All of the above

The Maharam, as understood by the Taz, contends that one adds the special prayer if either the meal began on the holiday or one is bensching on the holiday. Thus, one who finished seudah shelishis after nightfall recites Retzei, and someone who completed a meal before Rosh Chodesh and bensches after it is dark should recite Yaaleh Veyavo.

The halachic conclusion

The halachic consensus regarding someone who began his meal on Shabbos or Purim and continued it into the night is that one recites Retzei or Al Hanissim, following the position of the Maharam and not the Rosh.

Conflicting prayers

The topic of our current article adds a new aspect to this question – what to do when Rosh Chodesh or Chanukah begins on motza’ei Shabbos, and seudah shelishis started on Shabbos and was completed on Rosh Chodesh or on Chanukah. According to the Rosh, one should recite Yaaleh Veyavo or Al Hanissim, whether or not one ate on Rosh Chodesh or on Chanukah. However, the consensus of halachic opinion is that the Maharam’s opinion is accepted, in this topic, over that of the Rosh. According to those who understand that the Maharam ruled that one should always recite the text of birchas hamazon appropriate to the beginning of the meal, one should recite Retzei. Yet, many authorities follow the second interpretation of the Maharam mentioned above, that one adds the special prayer if either the meal began on the holiday or one is bensching on the holiday. What complicates our question is that there may be a requirement to recite both Retzei and either Yaaleh Veyavo or Al Hanissim, yet mentioning both in the same bensching might be contradictory in this instance, since the holiday begins after Shabbos ends. As we will soon see, whether or not this is a problem is, itself, debated by the authorities.

The earliest authority that I found who discusses this predicament is the Bach (end of Orach Chayim, 188). Regarding what to recite when seudah shelishis continues into Rosh Chodesh, he concludes that one should say Retzei and not Yaaleh Veyavo, because the beginning of a meal determines the exact text of its birchas hamazon. As I mentioned above, this is precisely the way the Bach understands the Maharam’s position – that the proper bensching is always determined by the beginning of the meal. Since the halacha follows the Maharam’s position, the Bach comfortably rules according to his understanding of the Maharam, that one recites Retzei and not Yaaleh Veyavo.

The Magen Avraham (188:18; 419:1) analyzes the issue differently from the way the Bach does. First, he considers the possibility that one can recite both Retzei and Yaaleh Veyavo. This is based on his understanding of the Maharam’s position that ending a meal on Rosh Chodesh or a different festival is reason to recite the holiday additions, even if the meal started on a weekday. However, the Magen Avraham concludes that one cannot recite both Retzei and Yaaleh Veyavo in this instance, because this is an inherent contradiction: If it is already Rosh Chodesh, it is no longer Shabbos, and if it is still Shabbos, it is not yet Rosh Chodesh. Since this is now a conundrum, the Magen Avraham concludes that one should follow the Rosh’s opinion, that one recites whatever is appropriate to be said at this moment, which means to recite only Yaaleh Veyavo. Magen Avraham contends that this practice is followed only when one ate bread on Rosh Chodesh. If he did not eat bread on Rosh Chodesh, then he should say only Retzei, following the Maharam’s opinion that the special prayers are determined by the beginning of the meal.

Chanukah on motza’ei Shabbos

The Magen Avraham also rules that there is a difference in halachah between Rosh Chodesh and Chanukah. When Chanukah begins on motza’ei Shabbos and seudah shelishis extended into the beginning of Chanukah, he rules that one should recite only Retzei and not Al Hanissim, even if he ate bread on Chanukah.

Why is Chanukah different from all other nights?

The Magen Avraham explains that, whereas when reciting Yaaleh Veyavo on a weekday Rosh Chodesh bensching is required, reciting Al Hanissim in bensching of a weekday Chanukah is technically not required, but optional. Therefore, when his meal began on Shabbos (which was as yet not Chanukah) and he is, therefore, required to recite Retzei, even if he continued the meal into Chanukah and ate bread then, the optional addition of Al Hanissim does not cancel the requirement to recite Retzei.

More opinions

Thus far, we have seen two opinions concerning what to do for the bensching of a seudah shelishis that extended into Rosh Chodesh that begins on motza’ei Shabbos:

(1) The Bach, that one should recite Retzei and not Yaaleh Veyavo.

(2) The Magen Avraham, that if he ate bread on motza’ei Shabbos he should recite Yaaleh Veyavo, but otherwise he should recite Retzei.

A third position is that, once it is Rosh Chodesh, one should recite Yaaleh Veyavo and not Retzei (Maharash of Lublin, quoted by Shelah and Taz 188:7). The Maharash maintains that since at the time he bensches it is Rosh Chodesh, the requirement to recite Yaaleh Veyavo is primary and preempts the requirement to recite Retzei, which he considers to be secondary, since it is no longer Shabbos.

Why not both?

The Taz (188:7) disagrees with all the above-mentioned positions, challenging the assumption that one cannot recite both Retzei and Yaaleh Veyavo. He concludes that since Yaaleh Veyavo is recited after Retzei there is no contradiction, since Rosh Chodesh begins after Shabbos ends. Therefore, one who ate on Shabbos and is bensching on Rosh Chodesh should recite both additions.

To sum up, someone whose meal began on Shabbos and is bensching on Rosh Chodesh, should:

recite Yaaleh Veyavo, according to both the opinion of the Rosh and that of the Maharash,.
recite Retzei, according to the opinion shared by the Bach and the Aruch Hashulchan.
recite both Retzei and Yaaleh Veyavo, according to the conclusion of the Taz,.

According to the ruling of the Magen Avraham, if he ate bread after Rosh Chodesh arrived, he should recite Yaaleh Veyavo. If he did not, he should recite Retzei.

Rabbi, what should I do?

The Mishnah Berurah (188:33), when recording what to do, implies that one should follow the position of the Magen Avraham. He then mentions the Taz as an alternative approach – that one should say both Retzei and Yaaleh Veyavo. This is consistent with the Mishnah Berurah’s general approach of following the Magen Avraham, except when the latter’s position is opposed by most later authorities.

The Aruch Hashulchan, on the other hand, concludes neither as the Magen Avraham nor the Taz, but that what one recites is always determined by the beginning of the meal. Therefore, in this situation, he rules to recite Retzei and omit Yaaleh Veyavo, regardless of whether one ate on Rosh Chodesh.

Since there are many conflicting positions as to which additions to recite when Rosh Chodesh begins on motza’ei Shabbos, many people avoid eating bread after nightfall. They eat all the bread that they intend to eat towards the beginning of the meal, and upon completing the seudah, recite bensching including Retzei and omitting Yaaleh Veyavo. This approach follows the majority of halachic authorities (Bach, Magen Avraham, Aruch Hashulchan, Mishnah Berurah [according to his primary approach]), although it runs counter to the opinions of the Maharash and the Taz. Those who want to avoid any question recite birchas hamazon before the arrival of Rosh Chodesh.

Conclusion

In our daily lives, our hearts should be full with thanks to Hashem for all He does for us. Birchas hamazon provides a regular opportunity to elicit deep feelings of gratitude for what Hashem has done in the past and does in the present. All the more so should we should acknowledge Hashem’s help on special holidays.