Grace after meals – Sephardic version
It is correct to say before the grace after meals:
לְשֵׁם יִחוּד קֻדְשָׁא בְרִיךְ הוּא וּשְׁכִינְתֵּהּ, בִּדְחִילוּ וּרְחִימוּ וּרְחִימוּ וּדְחִילוּ, לְיַחֲדָא אוֹתִיּוֹת י”ה בְּאוֹתִיּוֹת ו”ה בְּיִחוּדָא שְׁלִים (יהוה) בְּשֵׁם כָּל יִשְׂרָאֵל, הֲרֵי אֲנַחְנוּ בָּאִים לְקַיֵּם מִצְוַת עֲשֵׂה דְאוֹרַיְתָא לְבָרֵךְ בִּרְכַּת הַמָּזוֹן, כַּכָּתוּב בַּתּוֹרָה: וְאָכַלְתָּ וְשָׂבָעְתָּ וּבֵרַכְתָּ אֶת יְהֹוָה אֱלֹהֶיךָ, כְּדֵי לַעֲשׂוֹת נַחַת רוּחַ לְיוֹצְרֵנוּ וְלַעֲשׂוֹת רְצוֹן בּוֹרְאֵנוּ, לְתַקֵּן שֹׁרֶשׁ מִצְוָה זוֹ בְּמָקוֹם עֶלְיוֹן, וְיַעֲלֶה לְפָנֶיךָ כְּאִלּוּ כִוַּנּוּ בְּכָל הַכַּוָּנוֹת הָרְאוּיוֹת לְכַוֵּן בְּאַרְבַּע בְּרָכוֹת אֵלּוּ שֶׁל הַמָּזוֹן. וִיהִי נֹעַם אֲדֹנָי אֱלֹהֵינוּ עָלֵינוּ. וּמַעֲשֵׂה יָדֵינוּ כּוֹנְנָה עָלֵינוּ, וּמַעֲשֵׂה יָדֵינוּ כּוֹנְנֵהוּ. וִיהִי נֹעַם אֲדֹנָי אֱלֹהֵינוּ עָלֵינוּ. וּמַעֲשֵׂה יָדֵינוּ כּוֹנְנָה עָלֵינוּ, וּמַעֲשֵׂה יָדֵינוּ כּוֹנְנֵהוּ:
לַמְנַצֵּחַ בִּנְגִינֹת מִזְמוֹר שִׁיר: אֱלֹהִים יְחָנֵּנוּ וִיבָרְכֵנוּ יָאֵר פָּנָיו אִתָּנוּ סֶלָה: לָדַעַת בָּאָרֶץ דַּרְכֶּךָ בְּכָל גּוֹיִם יְשׁוּעָתֶךָ: יוֹדוּךָ עַמִּים אֱלֹהִים יוֹדוּךָ עַמִּים כֻּלָּם: יִשְׂמְחוּ וִירַנְּנוּ לְאֻמִּים כִּי תִשְׁפֹּט עַמִּים מִישׁוֹר וּלְאֻמִּים בָּאָרֶץ תַּנְחֵם סֶלָה: יוֹדוּךָ עַמִּים אֱלֹהִים יוֹדוּךָ עַמִּים כֻּלָּם: אֶרֶץ נָתְנָה יְבוּלָהּ יְבָרְכֵנוּ אֱלֹהִים אֱלֹהֵינוּ: יְבָרְכֵנוּ אֱלֹהִים וְיִירְאוּ אֹתוֹ כָּל אַפְסֵי אָרֶץ:
אֲבָרֲכָה אֶת יְהֹוָה בְּכָל עֵת תָּמִיד תְּהִלָּתוֹ בְּפִי, סוֹף דָּבָר הַכֹּל נִשְׁמָע אֶת הָאֱלֹהִים יְרָא וְאֶת מִצְוֹתָיו שְׁמוֹר כִּי זֶה כָּל הָאָדָם, תְּהִלַּת יְהוָה יְדַבֶּר פִּי וִיבָרֵךְ כָּל בָּשָׂר שֵׁם קָדְשׁוֹ לְעוֹלָם וָעֶד, וַאֲנַחְנוּ נְבָרֵךְ יָהּ מֵעַתָּה וְעַד עוֹלָם הַלְלוּ יָהּ: וַיְדַבֵּר אֵלַי זֶה הַשֻּׁלְחָן אֲשֶׁר לִפְנֵי יְהוָה
If three or more people have dined together, one leads the grace and says:
הַב לָן וְנִבְרִיךְ לְמַלְכָּא עִלָּאָה קַדִּישָׁא: and the diners answer שָׁמַיִם:
The leader says בִּרְשׁוּת מַלְכָּא עִלָּאָה קַדִּישָׁא, (on shabat adds: וּבִרְשׁוּת שַׁבָּת מַלְכְּתָא), (on holidays adds: וּבִרְשׁוּת יוֹמָא טָבָא אֻשְׁפִּיזָא קַדִּישָׁא), וּבִרְשׁוּתְכֶם, נְבָרֵךְ (if there are ten or more adds : אֱלֹהֵינוּ) שֶׁאָכַלְנוּ מִשֶּׁלּוֹ:
and the diners answer בָּרוּךְ (with ten people add: אֱלֹהֵינוּ) שֶׁאָכַלְנוּ מִשֶּׁלּוֹ וּבְטוּבוֹ חָיִינוּ:
והמזמן חוזר בָּרוּךְ (with ten people add: אֱלֹהֵינוּ) שֶׁאָכַלְנוּ מִשֶּׁלּוֹ וּבְטוּבוֹ חָיִינוּ:
It is necessary to have intention to do an obligation from the Torah of grace after the meal.
בָּרוּךְ אַתָּה יְהֹוָה יאהדונהי, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, הָאֵל הַזָּן אוֹתָנוּ וְאֶת הָעוֹלָם כֻּלּוֹ בְּטוּבוֹ בְּחֵן בְּחֶסֶד בְּרֵיוַח וּבְרַחֲמִים רַבִּים. נֹתֵן לֶחֶם לְכָל בָּשָׂר, כִּי לְעוֹלָם חַסְדּוֹ: וּבְטוּבוֹ הַגָּדוֹל תָּמִיד לֹא חָסַר לָנוּ וְאַל יֶחְסַר לָנוּ מָזוֹן תָּמִיד לְעוֹלָם וָעֶד, כִּי הוּא אֵל זָן וּמְפַרְנֵס לַכֹּל וְשֻׁלְחָנוֹ עָרוּךְ לַכֹּל וְהִתְקִין מִחְיָה וּמָזוֹן לְכָל בְּרִיּוֹתָיו אֲשֶׁר בָּרָא בְרַחֲמָיו וּבְרוֹב חֲסָדָיו כָּאָמוּר: פּוֹתֵחַ אֶת יָדֶךָ, initials פא”י that is the numeric value of יאהדונה”י numeric value of and סא”ל, and last letters חת”ך) וּמַשְׂבִּיעַ (numeric value חת”ך) לְכָל חַי רָצוֹן: בָּרוּךְ אַתָּה יְהֹוָה יאהדונהי, הַזָּן אֶת הַכֹּל:
נוֹדֶה לְךָ יְהֹוָה אֱלֹהֵינוּ עַל שֶׁהִנְחַלְתָּ לַאֲבוֹתֵינוּ אֶרֶץ חֶמְדָּה טוֹבָה וּרְחָבָה בְּרִית וְתוֹרָה חַיִּים וּמָזוֹן, עַל שֶׁהוֹצֵאתָנוּ מֵאֶרֶץ מִצְרַיִם וּפְדִיתָנוּ מִבֵּית עֲבָדִים, וְעַל בְּרִיתְךָ שֶׁחָתַמְתָּ בִּבְשָׂרֵנוּ, וְעַל תּוֹרָתְךָ שֶׁלִּמַּדְתָּנוּ, וְעַל חֻקֵּי רְצוֹנָךְ שֶׁהוֹדַעְתָּנוּ, וְעַל חַיִּים וּמָזוֹן שֶׁאַתָּה זָן וּמְפַרְנֵס אוֹתָנוּ:
On chanuka and purim say: וְעַל הַנִּסִּים וְעַל הַפֻּרְקָן וְעַל הַגְּבוּרוֹת וְעַל הַתְּשׁוּעוֹת וְעַל הַנִּפְלָאוֹת וְעַל הַנֶּחָמוֹת שֶׁעָשִׂיתָ לַאֲבוֹתֵינוּ בַּיָּמִים הָהֵם בַּזְּמַן הַזֶּה.
(on chanuka say:) בִּימֵי מַתִּתְיָה בֶן יוֹחָנָן כֹּהֵן גָּדוֹל חַשְׁמוֹנָאי וּבָנָיו כְּשֶׁעָמְדָה מַלְכוּת יָוָן הָרְשָׁעָה עַל עַמְּךָ יִשְׂרָאֵל לְשַׁכְּחָם תּוֹרָתָךְ וּלְהַעֲבִירָם מֵחֻקֵּי רְצוֹנָךְ וְאַתָּה בְּרַחֲמֶיךָ הָרַבִּים עָמַדְתָּ לָהֶם בְּעֵת צָרָתָם רַבְתָּ אֶת רִיבָם דַּנְתָּ אֶת דִּינָם נָקַמְתָּ אֶת נִקְמָתָם מָסַרְתָּ גִבּוֹרִים בְּיַד חַלָּשִׁים וְרַבִּים בְּיַד מְעַטִּים וּטְמֵאִים בְּיַד טְהוֹרִים וּרְשָׁעִים בְּיַד צַדִּיקִים וְזֵדִים בְּיַד עוֹסְקֵי תוֹרָתֶךָ לְךָ עָשִׂיתָ שֵׁם גָּדוֹל וְקָדוֹשׁ בְּעוֹלָמָךְ וּלְעַמְּךָ יִשְׂרָאֵל עָשִׂיתָ תְּשׁוּעָה גְדוֹלָה וּפֻרְקָן כְּהַיּוֹם הַזֶּה וְאַחַר כָּךְ בָּאוּ בָנֶיךָ לִדְבִיר בֵּיתֶךָ וּפִנּוּ אֶת הֵיכָלֶךָ וְטִהֲרוּ אֶת מִקְדָּשֶׁךָ וְהִדְלִיקוּ נֵרוֹת בְּחַצְרוֹת קָדְשֶׁךָ וְקָבְעוּ שְׁמוֹנַת יְמֵי חֲנֻכָּה אֵלּוּ בְּהַלֵּל גָּמוּר וּבְהוֹדָאָה, וְעָשִׂיתָ עִמָּהֶם נִסִּים וְנִפְלָאוֹת וְנוֹדֶה לְשִׁמְךָ הַגָּדוֹל סֶלָה:
(on purim say:) בִּימֵי מָרְדְּכַי וְאֶסְתֵּר בְּשׁוּשַׁן הַבִּירָה כְּשֶׁעָמַד עֲלֵיהֶם הָמָן הָרָשָׁע בִּקֵּשׁ לְהַשְׁמִיד לַהֲרוֹג וּלְאַבֵּד אֶת כָּל הַיְּהוּדִים מִנַּעַר וְעַד זָקֵן טַף וְנָשִׁים בְּיוֹם אֶחָד בִּשְׁלֹשָׁה עָשָׂר לְחֹדֶשׁ שְׁנֵים עָשָׂר הוּא חֹדֶשׁ אֲדָר וּשְׁלָלָם לָבוֹז וְאַתָּה בְּרַחֲמֶיךָ הָרַבִּים הֵפַרְתָּ אֶת עֲצָתוֹ וְקִלְקַלְתָּ אֶת מַחֲשַׁבְתּוֹ וַהֲשֵׁבוֹתָ לוֹ גְמוּלוֹ בְרֹאשׁוֹ וְתָלוּ אוֹתוֹ וְאֶת בָּנָיו עַל הָעֵץ וְעָשִׂיתָ עִמָּהֶם נִסִּים וְנִפְלָאוֹת וְנוֹדֶה לְשִׁמְךָ הַגָּדוֹל סֶלָה:
וְעַל הַכֹּל יְהֹוָה אֱלֹהֵינוּ אֲנַחְנוּ מוֹדִים לָךְ וּמְבָרְכִים אֶת שְׁמָךְ כָּאָמוּר: וְאָכַלְתָּ וְשָׂבָעְתָּ, וּבֵרַכְתָּ (when you say the word “את” drip 3 drops of water in the cup) אֶת יְהֹוָה אֱלֹהֶיךָ עַל הָאָרֶץ הַטּוֹבָה אֲשֶׁר נָתַן לָךְ: בָּרוּךְ אַתָּה יְהֹוָה יאהדונהי, עַל הָאָרֶץ וְעַל הַמָּזוֹן:
רַחֵם יְהֹוָה אֱלֹהֵינוּ עָלֵינוּ וְעַל יִשְׂרָאֵל עַמָּךְ, וְעַל יְרוּשָׁלַיִם עִירָךְ, וְעַל הַר צִיּוֹן מִשְׁכַּן כְּבוֹדָךְ, וְעַל הֵיכָלָךְ, וְעַל מְעוֹנָךְ, וְעַל דְּבִירָךְ, וְעַל הַבַּיִת הַגָּדוֹל וְהַקָּדוֹשׁ שֶׁנִּקְרָא שִׁמְךָ עָלָיו, אָבִינוּ רְעֵנוּ זוּנֵנוּ, פַּרְנְסֵנוּ, כַּלְכְּלֵנוּ, הַרְוִיחֵנוּ הַרְוַח לָנוּ מְהֵרָה מִכָּל צָרוֹתֵינוּ. וְנָא אַל תַּצְרִיכֵנוּ יְהֹוָה אֱלֹהֵינוּ לִידֵי מַתְּנוֹת בָּשָׂר וָדָם, וְלֹא לִידֵי הַלְוָאָתָם, אֶלָּא לְיָדְךָ הַמְּלֵאָה וְהָרְחָבָה, הָעֲשִׁירָה וְהַפְּתוּחָה. יְהִי רָצוֹן שֶׁלֹּא נֵבוֹשׁ בָּעוֹלָם הַזֶּה, וְלֹא נִכָּלֵם לְעוֹלָם הַבָּא, וּמַלְכוּת בֵּית דָּוִד מְשִׁיחָךְ תַּחֲזִירֶנָּה לִמְקוֹמָהּ בִּמְהֵרָה בְיָמֵינוּ:
On shabat add: רְצֵה וְהַחֲלִיצֵנוּ יְהֹוָה אֱלֹהֵינוּ בְּמִצְוֹתֶיךָ וּבְמִצְוַת יוֹם הַשְּׁבִיעִי, הַשַּׁבָּת הַגָּדוֹל וְהַקָּדוֹשׁ הַזֶּה, כִּי יוֹם גָּדוֹל וְקָדוֹשׁ הוּא מִלְּפָנֶיךָ, נִשְׁבּוֹת בּוֹ וְנָנוּחַ בּוֹ וְנִתְעַנֵּג בוֹ כְּמִצְוַת חֻקֵּי רְצוֹנָךְ, וְאַל תְּהִי צָרָה וְיָגוֹן בְּיוֹם מְנוּחָתֵנוּ, וְהַרְאֵנוּ בְּנֶחָמַת צִיּוֹן בִּמְהֵרָה בְיָמֵינוּ, כִּי אַתָּה הוּא בַּעַל הַנֶּחָמוֹת, וַהֲגַם שֶׁאָכַלְנוּ וְשָׁתִינוּ חָרְבַּן בֵּיתְךָ הַגָּדוֹל וְהַקָּדוֹשׁ לֹא שָׁכַחְנוּ, אַל תִּשְׁכָּחֵנוּ לָנֶצַח וְאַל תִּזְנָחֵנוּ לָעַד כִּי אֵל מֶלֶךְ גָּדוֹל וְקָדוֹשׁ אָתָּה:
On rosh chodesh and holidays add: אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ, יַעֲלֶה וְיָבֹא וְיַגִּיעַ וְיֵרָאֶה וְיֵרָצֶה וְיִשָּׁמַע וְיִפָּקֵד וְיִזָּכֵר זִכְרוֹנֵנוּ וְזִכְרוֹן אֲבוֹתֵינוּ, זִכְרוֹן יְרוּשָׁלַיִם עִירָךְ, וְזִכְרוֹן מָשִׁיחַ בֶּן דָּוִד עַבְדָּךְ, וְזִכְרוֹן כָּל עַמְּךָ בֵּית יִשְׂרָאֵל לְפָנֶיךָ לִפְלֵיטָה לְטוֹבָה, לְחֵן לְחֶסֶד וּלְרַחֲמִים, לְחַיִּים טוֹבִים וּלְשָׁלוֹם,
on Rosh Chodesh: רֹאשׁ הַחֹדֶשׁ הַזֶּה,
on pesach: חַג הַמַּצּוֹת הַזֶּה, בְּיוֹם (ביו”ט: טוֹב) מִקְרָא קֹדֶשׁ הַזֶּה,
on sucot: חַג הַסֻּכּוֹת הַזֶּה, בְּיוֹם (ביו”ט: טוֹב) מִקְרָא קֹדֶשׁ הַזֶּה,
on the 8th day “shmini atseret”: שְׁמִינִי חַג עֲצֶרֵת הַזֶּה, בְּיוֹם טוב מִקְרָא קֹדֶשׁ הַזֶּה,
on shavuot: חַג הַשָּׁבוּעוֹת הַזֶּה, בְּיוֹם טוב מִקְרָא קֹדֶשׁ הַזֶּה,
on “rosh hashana” new year day: הַזִּכָּרוֹן הַזֶּה, בְּיוֹם טוב מִקְרָא קֹדֶשׁ הַזֶּה,
לְרַחֵם בּוֹ עָלֵינוּ וּלְהוֹשִׁיעֵנוּ. זָכְרֵנוּ יְהֹוָה אֱלֹהֵינוּ בּוֹ לְטוֹבָה, וּפָקְדֵנוּ בוֹ לִבְרָכָה, וְהוֹשִׁיעֵנוּ בוֹ לְחַיִּים טוֹבִים, בִּדְבַר יְשׁוּעָה וְרַחֲמִים, חוּס וְחָנֵּנוּ וַחֲמוֹל וְרַחֵם עָלֵינוּ, וְהוֹשִׁיעֵנוּ כִּי אֵלֶיךָ עֵינֵינוּ, כִּי אֵל מֶלֶךְ חַנּוּן וְרַחוּם אָתָּה:
וְתִבְנֶה יְרוּשָׁלַיִם עִירָךְ (נ”א עִיר הַקֹּדֶשׁ) בִּמְהֵרָה בְיָמֵינוּ: בָּרוּךְ אַתָּה יְהֹוָה יאהדונהי, בּוֹנֵה יְרוּשָׁלָיִם. (wisper: אָמֵן):
(Those who forgot to say “retsei” on Shabbat, and remembered after the signing of “Bone yerushalayim”, and before starting to say “hael avinu, etc.”, will now say: בָּרוּךְ אַתָּה יְהֹוָה, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, שֶׁנָּתַן שַׁבָּתוֹת לִמְנוּחָה לְעַמּוֹ יִשְׂרָאֵל בְּאַהֲבָה לְאוֹת וְלִבְרִית. בָּרוּךְ אַתָּה יְהֹוָה, מְקַדֵּשׁ הַשַּׁבָּת. if it is also rosh chodesh say, : בָּרוּךְ אַתָּה יְהֹוָה, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, שֶׁנָּתַן שַׁבָּתוֹת לִמְנוּחָה לְעַמּוֹ יִשְׂרָאֵל בּאַהֲבָה, לְאוֹת ולִבְרִית, וְרָאשֵׁי חֳדָשִׁים לְעַמּוֹ יִשְׂרָאֵל לְזִּכָּרוֹן. בָּרוּךְ אַתָּה יְהֹוָה, מְקַדֵּשׁ הַשַּׁבָּת וְיִשְׂרָאֵל וְרָאשֵׁי חֳדָשִׁים:
(And those who forgot to say “ya’ale veyavoh” on Yom Tov, and remember after signing “bone yerushalayim”, and before starting to say ” hael avinu”, etc.)”, say now: בָּרוּךְ אַתָּה יְהֹוָה, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, שֶׁנָּתַן יָמִים טוֹבִים לְעַמּוֹ יִשְׂרָאֵל לְשָׂשׂוֹן וּלְשִׂמְחָה, אֶת יוֹם (הַשַּׁבָּת הַזֶּה וְאֶת יוֹם) (חַג הַמַּצּוֹת הַזֶּה) (חַג הַסֻּכּוֹת הַזֶּה), אֶת יוֹם טוֹב מִקְרָא קֹדֶשׁ הַזֶּה. בָּרוּךְ אַתָּה יְהֹוָה, מְקַדֵּשׁ יִשְׂרָאֵל וְהַזְּמַנִּים.)
(Those who forgot to say “ya’ale veyavoh” on rosh chodesh, and remembered after the signing of the “bone yerushalayim “, and before starting to say “hael avinu,, etc.”, will now say without a name and kingdom:בָּרוּךְ שֶׁנָּתַן רָאשֵׁי חֳדָשִׁים לְעַמּוֹ יִשְׂרָאֵל לְזִּכָּרוֹן).
בָּרוּךְ אַתָּה יְהֹוָה יאהדונהי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, (לָעַד) הָאֵל אָבִינוּ מַלְכֵּנוּ אַדִּירֵנוּ, בּוֹרְאֵנוּ, גּוֹאֲלֵנוּ, קְדוֹשֵׁנוּ, קְדוֹשׁ יַעֲקֹב, רוֹעֵנוּ רוֹעֵה יִשְׂרָאֵל, הַמֶּלֶךְ הַטּוֹב וְהַמֵּטִיב לַכֹּל, שֶׁבְּכָל יוֹם וָיוֹם הוּא הֵטִיב לָנוּ, הוּא מֵטִיב לָנוּ, הוּא יֵיטִיב לָנוּ, הוּא גְמָלָנוּ, הוּא גוֹמְלֵנוּ, הוּא יִגְמְלֵנוּ לָעַד חֵן וָחֶסֶד וְרַחֲמִים וְרֵיוַח וְהַצָּלָה וְכָל טוֹב:
הָרַחֲמָן הוּא יִשְׁתַּבַּח עַל כִּסֵּא כְבוֹדוֹ: הָרַחֲמָן הוּא יִשְׁתַּבַּח בַּשָּׁמַיִם וּבָאָרֶץ: הָרַחֲמָן הוּא יִשְׁתַּבַּח בָּנוּ לְדוֹר דּוֹרִים: הָרַחֲמָן הוּא קֶרֶן לְעַמּוֹ יָרִים: הָרַחֲמָן הוּא יִתְפָּאַר בָּנוּ לָנֶצַח נְצָחִים: הָרַחֲמָן הוּא יְפַרְנְסֵנוּ בְּכָבוֹד וְלֹא בְבִזּוּי בְּהֶתֵּר וְלֹא בְאִסּוּר (there are those who say בְּרֵיוַח וְלֹא בְצִמְצוּם) בְּנַחַת וְלֹא בְצַעַר: הָרַחֲמָן הוּא יִתֵּן שָׁלוֹם בֵּינֵינוּ: הָרַחֲמָן הוּא יִשְׁלַח בְּרָכָה רְוָחָה וְהַצְלָחָה בְּכָל מַעֲשֵׂה יָדֵינוּ: הָרַחֲמָן הוּא יַצְלִיחַ אֶת דְּרָכֵינוּ: הָרַחֲמָן הוּא יִשְׁבּוֹר עוֹל גָּלוּת מְהֵרָה מֵעַל צַוָּארֵנוּ: הָרַחֲמָן הוּא יוֹלִיכֵנוּ מְהֵרָה קוֹמְמִיּוּת לְאַרְצֵנוּ: הָרַחֲמָן הוּא יִרְפָּאֵנוּ רְפוּאָה שְׁלֵמָה רְפוּאַת הַנֶּפֶשׁ וּרְפוּאַת הַגּוּף: הָרַחֲמָן הוּא יִפְתַּח לָנוּ אֶת יָדוֹ הָרְחָבָה: הָרַחֲמָן הוּא יְבָרֵךְ כָּל אֶחָד וְאֶחָד מִמֶּנּוּ בִּשְׁמוֹ הַגָּדוֹל כְּמוֹ שֶׁנִּתְבָּרְכוּ אֲבוֹתֵינוּ אַבְרָהָם יִצְחָק וְיַעֲקֹב בַּכֹּל מִכֹּל כֹּל, כֵּן יְבָרֵךְ אוֹתָנוּ יַחַד בְּרָכָה שְׁלֵמָה, וְכֵן יְהִי רָצוֹן וְנֹאמַר אָמֵן: הָרַחֲמָן הוּא יִפְרוֹשׂ עָלֵינוּ סֻכַּת שְׁלוֹמוֹ:
On rosh chodesh: הָרַחֲמָן הוּא יְחַדֵּשׁ עָלֵינוּ אֶת הַחֹדֶשׁ הַזֶּה לְטוֹבָה וְלִבְרָכָה.
On shabat: הָרַחֲמָן הוּא יַנְחִילֵנוּ עוֹלָם שֶׁכֻּלּוֹ שַׁבָּת וּמְנוּחָה לְחַיֵּי הָעוֹלָמִים:
On holidays: הָרַחֲמָן הוּא יַנְחִילֵנוּ לְיוֹם שֶׁכֻּלּוֹ טוֹב:
On chol hamoed: הָרַחֲמָן הוּא יַגִּיעֵנוּ לְמוֹעֲדִים אֲחֵרִים הַבָּאִים לִקְרָאתֵנוּ לְשָׁלוֹם:
On rosh hashana: הָרַחֲמָן הוּא יחַדֵּשׁ עָלֵינוּ אֶת הַשָּׁנָה הַזֹּאת לְטוֹבָה וְלִבְרָכָה.
On sucot: הָרַחֲמָן הוּא יְזַכֵּנוּ לֵישֵׁב בְּסֻכַּת עוֹרוֹ שֶׁל לִוְיָתָן. הָרַחֲמָן הוּא יַשְׁפִּיעַ עָלֵינוּ שֶׁפַע קְדֻשָּׁה וְטָהֳרָה מִשִּׁבְעָה אֻשְׁפִּיזִין עִלָּאִין קַדִּישִׁין, זְכוּתָם תְּהֵא מָגֵן וְצִנָּה עָלֵינוּ. הָרַחֲמָן הוּא יָקִים לָנוּ אֶת סֻכַּת דָּוִד הַנּוֹפֶלֶת.
הָרַחֲמָן הוּא יִטַּע תּוֹרָתוֹ וְאַהֲבָתוֹ בְּלִבֵּנוּ וְתִהְיֶה יִרְאָתוֹ עַל פָּנֵינוּ לְבִלְתִּי נֶחֱטָא, וְיִהְיוּ כָל מַעֲשֵׂינוּ לְשֵׁם שָׁמָיִם:
A guest should say the blessing of the guest: הָרַחֲמָן הוּא יְבָרֵךְ אֶת הַשֻּׁלְחָן הַזֶּה שֶׁאָכַלְנוּ עָלָיו וִיסַדֵּר בּוֹ כָּל מַעֲדַנֵּי עוֹלָם וְיִהְיֶה כְשֻׁלְחָנוֹ שֶׁל אַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם, כָּל רָעֵב מִמֶּנּוּ יֹאכַל וְכָל צָמֵא מִמֶּנּוּ יִשְׁתֶּה וְאַל יֶחְסַר מִמֶּנּוּ כָּל טוֹב לָעַד וּלְעוֹלְמֵי עוֹלָמִים אָמֵן: הָרַחֲמָן הוּא יְבָרֵךְ אֶת בַּעַל הַבַּיִת הַזֶּה וּבַעַל הַסְּעֻדָּה הַזֹּאת, הוּא וּבָנָיו וְאִשְׁתּוֹ וְכָל אֲשֶׁר לוֹ, בְּבָנִים שֶׁיִּחְיוּ וּבִנְכָסִים שֶׁיִּרְבּוּ, בָּרֵךְ יְהֹוָה חֵילוֹ וּפֹעַל יָדָיו תִּרְצֶה, וְיִהְיוּ נְכָסָיו וּנְכָסֵינוּ מֻצְלָחִים וּקְרוֹבִים לָעִיר, וְאַל יִזְדַּקֵּק לְפָנָיו וְלֹא לְפָנֵינוּ שׁוּם דְּבַר חֵטְא וְהִרְהוּר עָוֹן שָׂשׂ וְשָׂמֵחַ כָּל הַיָּמִים בְּעֹשֶׁר וְכָבוֹד מֵעַתָּה וְעַד עוֹלָם, לֹא יֵבוֹשׁ בָּעוֹלָם הַזֶּה וְלֹא יִכָּלֵם לָעוֹלָם הַבָּא אָמֵן כֵּן יְהִי רָצוֹן:
הָרַחֲמָן הוּא יְחַיֵּינוּ וִיזַכֵּנוּ וִיקָרְבֵנוּ לִימוֹת הַמָּשִׁיחַ וּלְבִנְיַן בֵּית הַמִּקְדָּשׁ וּלְחַיֵּי הָעוֹלָם הַבָּא. מִגְדּוֹל יְשׁוּעוֹת מַלְכּוֹ, וְעֹשֶׂה חֶסֶד לִמְשִׁיחוֹ לְדָוִד וּלְזַרְעוֹ עַד עוֹלָם: כְּפִירִים רָשׁוּ וְרָעֵבוּ, וְדֹרְשֵׁי יְהֹוָה לֹא יַחְסְרוּ כָל טוֹב: נַעַר הָיִיתִי גַּם זָקַנְתִּי וְלֹא רָאִיתִי צַדִּיק נֶעֱזָב, וְזַרְעוֹ מְבַקֶּשׁ לָחֶם: כָּל הַיּוֹם חוֹנֵן וּמַלְוֶה, וְזַרְעוֹ לִבְרָכָה: מַה שֶׁאָכַלְנוּ יִהְיֶה לְשָׂבְעָה, וּמַה שֶׁשָּׁתִינוּ יִהְיֶה לִרְפוּאָה, וּמַה שֶׁהוֹתַרְנוּ יִהְיֶה לִבְרָכָה כְּדִכְתִיב וַיִּתֵּן לִפְנֵיהֶם וַיֹּאכְלוּ וַיּוֹתִירוּ כִּדְבַר יְהֹוָה: בְּרוּכִים אַתֶּם לַיהֹוָה, עוֹשֵׂה שָׁמַיִם וָאָרֶץ: בָּרוּךְ הַגֶּבֶר אֲשֶׁר יִבְטַח בַּיהֹוָה, וְהָיָה יְהֹוָה מִבְטָחוֹ: יְהֹוָה עֹז לְעַמּוֹ יִתֵּן, יְהֹוָה יְבָרֵךְ אֶת עַמּוֹ בַשָּׁלוֹם: עוֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו הוּא בְרַחֲמָיו יַעֲשֶׂה שָׁלוֹם עָלֵינוּ וְעַל כָּל עַמּוֹ יִשְׂרָאֵל וְאִמְרוּ אָמֵן:
If they did “zimun” with a cup of wine the leader should say the blessing of “hagefen”
כּוֹס יְשׁוּעוֹת אֶשָּׂא, וּבְשֵׁם יְהֹוָה אֶקְרָא:
סַבְרִי מָרָנָן
בָּרוּךְ אַתָּה יְהֹוָה יאהדונהי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגֶּפֶן.
And if he drank a fourth, he should now bless the blessing of a me’ain shalosh”on the vine and on the fruit of the vine”.
The blessing of food – its essence, and its Segulot
Origin and root of the Mitzvah of the blessing of food
“And you ate and satiated and blessed Hashem your G-d for the good land He gave you” [Devarim chapter 8, verse 10].
From this verse, Rabbi Yehuda learned in the Gemara in Berakhot (“Blessings”) 21 that the blessing of food is obligatory from the Torah, and every person after having eaten and satiated must bless his Creator for the good land he has instilled in us and for life and food that has affected us.
The root of the mitzvah is to instill in us that the Creator of the world is the Lord of all things and influences everything in His goodness, and therefore we thank him for the food and the land He has given us, after eating us, in addition to the first blessing that is blessed on the pate before eating.
The bulk of the “Zan blessing” was established by Moshe Rabenu, and the bulk of the “blessing of the land” was established by Yehosuha, as they said in the Gemara in Berakhot (“Blessings”) 48, Rav Nachman said, Moshe established the “Zan blessing” for Israel when the Manna came down to them, Yehosuha established them the “blessing of the land” because they entered the land, David and Shlomo established the “builder of Jerusalem” (“Bonne Yerushalayim”). Birkat “Hatov VeHametiv” was established in Yavne for the people who were killed at Betar.
Indeed, the full text of the blessing of food was established by Ezra and his court, and the text of the blessings should not be added or detracted from. However, the main point of the law came out if he said the text of the blessing in every tongue, as the Gemara said in Sotah 32, that the blessings are said in every tongue, as long as “Hashem” and “Malchut Shamayim” are mentioned.
On which foods should be blessed the blessing of food
HaTannaim were divided in the Gemara in Berakhot (“Blessings”) on which foods the blessing of food is blessed, in the opinion of Rabban Gamliel, every dish of the seven species should be blessed. According to Rabbi Akiva, the blessing of food is blessed only on a dish that a person eats for a week and makes it the main part of his meal, even if it is not bread but fruits, etc. However, according to Chachamim, the blessing of food is given on bread only.
Regarding the matter of Halacha, the Shulchan Aruch ruled Siman 168 that one does not bless the blessing of the food except after eating a bread only.
It is important to note that the blessing of food exempts all types of foods and drinks that were eaten and drank within the meal with the bread, so at the end of the meal one does not bless all the foods separately, but only the blessing of food is given. And also foods that do
not come because of the feast are disposed of in the blessing of the food.
What is the rate of eating on which the blessing of food should be blessed
The rate of eating in order to commit to the blessing of food from the Torah is when a person fulls by eating it as he wrote in the “Sefer HaChinuch” for the Parashat Ekev Mitzvah 430. Indeed, the rate of satisfaction from eating varies from person to person and does not have the same rate for each person, but each person knows his satisfaction from eating, and we knew the rate of satisfaction of the Tzadik from eating that he eats to satisfy his soul, that is, to satisfy himself alone.
However, in the Gemara in Berchot page 20: Ita, Rav Avira taught that even though the Torah did not oblige to bless the food except at the rate when the person is full from eating, they obliged themselves to bless only the portion of a Kazayit.
It is important to note that a portion of a Kazayit from the bread should be eaten within a period of time that is equivalent to “Shiur Achilat
Pras” which is estimated at nine minutes.
The rate of Kazayit of bread is bread with a volume rate of Kazayit, and an estimated weight of nine “derhem”, which is about 27 grams.
The Segulah of the blessing of food
It is written in the “Sefer HaChinuch” that “the one who is careful in the blessing of the food, his food is available to him all his days in honor”. And this is how in “Tanna Devei Eliyahu” wrote at the end of chapter 28.
And in the “Sefer Chassidim” Siman 46 Ita, an act of someone who died and was revealed in a dream to one of his relatives, and told him that every day they judge me for not being punctual to the blessing of “Hamotzi” (“Blessing of Bread”) and the blessing of the food and the blessing of the fruits with the intention of the heart, and they say that for your pleasure you meant while eating, and refer to the “Mishnah Berura”, siman 185 seif kattan 1.
And in the book of “Eliya Rabbah”, siman 185 is written according to the “Rokeach” who was meticulous about the fact that all the letters of the alphabet are in the blessing of the food except for the letter “Pei”, which is to announce that there is no nosebleed and foam that floats over the meal, when blessing of the food on purpose, and in this way it is possible to win 80 roses that surround a stream in heaven, so far his words.
The “blessing of the food” – to bless out loud and from the script
In the “Mishna Berura”, siman 185 Siman kattan 3, brought in the name of “Eliya Rabbah” who wrote that it is always good to bless with a loud voice, because the voice evokes intention, and in particular if it is Shabbat or Rosh Chodesh, that by doing so he will not forget to mention the kind of event.
And in the book “Yalkut Yosef” – Hilchot Netilat Yadayim Ve Berachot, siman 185 note 1, he meticulously notes the language of the title of the siman in the Shulchan Aruch, which is to bless the blessing of the food in a loud voice.
That is to say that not only when a person “motzi other people yedey chova” should he bless in a loud voice, but in every aspect it is correct to bless the food in a loud voice, in order to arouse the intention of the heart, and not forget to let his ears know. And as the “Hashla HaKadosh” wrote, that even through this the members of his household will learn from him to bless on purpose.
And even if he does not bless out loud as stated, in any case he should listen to his ears what he utters with his mouth, indeed in retrospect if he did not utter it to his ears, if he uttered it with his lips he “Yatza yedey chova”, and there is no need to go back and eat “Kazayit” and bless. However, if he pondered in his heart and did not utter anything with his lips, he “Lo yatza yedey chova”, and must return and bless.
“Yalkut Yosef” also added that it is correct to bless this, it is possible from the script and not by mouth, and the interpretation of the letters will be directed during the blessing.
Various laws and details in the food blessing
He doubts whether he blessed the food
A person who ate a “Shiur” of bread must bless the food blessing, and was satisfied whether he blessed the food or not. Since the rule is in our hands that “Safek Deoraita le’chumra and safek Derabanan le’kula”.
Therefore, if he ate and was full, who is obligated to bless the food according to the Torah, he should return and bless, however, if he ate a “Kazayit” but was not full, he would not return and bless the food, since “Safek Derabanan le’kula”.
It is important to know that if, after starting to bless a sufficient amount, he remembers in the middle of the blessing that he has already blessed the food, he must stop the blessing of the food, even if he is in the middle of the blessing, and say “Baruch Shem Kevod Malchuto Le’Olam Va’ed”. As ruled in sefer “Yalkut Yosef” Siman 185.
Who are those who are liable for the blessing of food
Even small children who have not observed mitzvot must say the food blessing. It is true that their mitzvah is according to Rabanan because of “Mitzvat Chinuch”.
Regarding the charge of women for the blessing of food, the “Rishonim” were divided as to whether their obligations were from the Torah or from Rabanan, but certainly their charge is an absolute charge.
The “Onen”, who is a person who has had one of his relatives die and has not yet been brought to burial, is exempt from all mitzvot, including the mitzvat of blessing the food, and is allowed to eat, but he is not allowed to bless the first and last blessing, as the Shulchan Aruch ruled in Yoreh de’ah Siman 341 section 1.
Additions at special times in the food blessing
Chazal set important additions to the food blessing: in special times, to say on Shabbat “Retzeh Ve’Hachalitzenu”, and on Rosh Chodesh and on Yom Tov to say “Yaaleh VeYavo”, and on Chanukah and Purim to add “Al Ha’Nissim”. All of these additions, if he did not say them, a uniform rule is that if the meal on the bread is time-obligated, such as the Holy Shabbat meal, if he did not mention the event in the blessing of the food, he must repeat the blessing, but if the meal is not time-obligated, he even forgot and did not say the The addition of the kind of event in the blessing of the food, does not repeat. Another addition found in the food blessing is the guest’s blessing, which gives the best opportunity to acknowledge the favor of the host and his blessing in the corrected wording of the blessing, indeed there is no delay, and even if he was hosted and not greeted, he does not need to repeat, and he can always add the wording of the blessing at the end of the food blessing.
The blessing of food on the glass
For the most part, Chazal said that a special interest is the blessing of food over a glass of wine, for this purpose a full glass of wine is prepared, and after the blessing of food, the wine is blessed and drank.
Although the prevailing custom is to bless the blessing of food on the glass mainly during the blessing of food at “Zimun Behasara” (if ten men eat a bread meal together) and especially during joyful events such as Shabbat Chatan, weddings, Bar Mitzvah, Britot and more.
Laws differ in the manner of saying the food blessing
Before the blessing begins, he will intend to leave by the obligation of the mitzvah of blessing the food, because mitzvahs require intention. It is true if he did not go out, because the person’s intention is covered by the blessing to go out by the obligation of the mitzvah.
He sat while blessing the food, and did not turn to the side because it was a way of pride, but sat in fear and reverence and blessed on purpose.
One should not stop speaking in the middle of the blessing of the food, nor even just while standing, so that there is no break in the blessing of the food. Even with the saying of “Harachaman” at the end of the food blessing, it is not appropriate to stop, it is indeed permissible to respond to “Kol Davar She’Bekedusha”.
If he heard “Kol Davar She’Bekedusha” in the third of the first blessings of the food blessing, he should not stop in the middle of the blessings, but in the blessing of the “HaTov Ve’Hametiv”, he can stop and answer to “Kol Davar She’Bekedusha”.
The people of the Torah used to wear a hat, or a hat and a suit during the blessing of the food, as the Mishna wrote clearly about the matter of wearing an upper garment and wearing a hat during the blessing of the food. Although “Yalkut Yosef” wrote that this is not part of the law, he also agreed that it is a good and correct practice.
Regarding those who forgot to say the food blessing, until when can they say the food blessing, see here.
At the end of the article, I will bring a nice story about the magnitude of the Segulah (“virtue”) of blessing the food and the Segulah (“virtue”) of the wealth inherent in it, and in particular when the Segulah (“virtue”) of wearing the hat and suit during the blessing of the food is also observed.
When one of the close associates of the Gaon Rabbi Haim Kanievsky Zaztal asked if he should make sure to wear a hat and a suit during the blessing of the food in any situation, since sometimes he participates in business meetings in a restaurant, and it seems strange that at the end of the meal he blesses with a hat and a suit. The rabbi replied that he should be careful about this even in these situations, and added to him that you will certainly not lose from this leadership.
After a few weeks, the same man sat with a large businessman who is not observant of the Torah and Mitzvot at a business meeting in a restaurant, and argued with him about the purchase of a large real estate transaction, and they did not reach an agreement on the price of the transaction, and the difference between them was about five million shekels. And after he realized that the seller did not agree to compromise, the buyer was already thinking in his mind to agree to the seller’s price offer, but he turned to make a final water and bless the food, for this he put on his hat and put on his suit as his Rabbi instructed him.
To his astonishment, while moving towards the table, the seller turned to him and said to him, you know what? We closed on the price you offer, and thus they themselves gave up the five million shekels they demanded, [and the buyer almost agreed to pay]. The buyer signaled to him to wait for him to finish the blessing of the food, and when the blessing of the food was finished, the parties signed the draft transaction at the price the seller agreed upon. After the signing, the buyer did not hold back and asked the seller what the sudden compromise was, the seller did not understand the buyer’s question and questioned him, didn’t you get up and put on your hat and suit and wanted to go…?
For the benefit of the blessings, the following are frequently asked questions about the blessing of food that have reached the system:
What is the blessing of food? It is the text of thanking the Creator that we were commanded in the Torah to thank God after eating a feast, as it is said (Devarim, chapter 8) ” And you ate and satiated and blessed Hashem your G-d for the good land He gave you.” The text includes three blessings that are from the Torah, and a fourth blessing added by Chachamim.
What is the blessing of food blessed for? Blessings after eating bread (baked) made from one of the five kinds of grain (wheat, barley, rye, oats and buckwheat). From the Torah, the charge is after we have been satisfied with eating the bread, and after eating a Kazyit (27 grams according to the opinion of Maran Rabbi Ovadia Yosef Zaztal).
When is the blessing of food blessed? Blessings at the end of the meal (which includes bread from the five kinds of grain, as already mentioned), usually up to a time of 72 minutes after the meal, and this has some details and divisions.
Who owes the blessing of food? Between men and women, the blessing of food is obligatory. And the children should also be accustomed to saying the blessing of food, each child according to his age will read another passage and another passage until he can say the whole text in its entirety.
If he forgot to bless the blessing of food, what will he do? If one still feels satisfied with eating it, or 72 minutes have not yet passed, the blessing of food will be blessed. And if time has passed, the blessing of food has been lost, and he must regret this negligence and say “confession” to G-d about the abolition of the Mitzva of the blessing of food.
For the key to all Segulot (auspicious practices) in order of topics, see here.
