The Tefillah You Say After Every Meal
You just finished eating. The table is still set, the warmth of the food is still with you. And now, before you stand up and move on to the next thing, there is something to do. Something quiet, something real. You thank the One who gave you that meal.
This is not a small thing. The Torah itself tells us to do it. In Sefer Devarim (8:10), the posuk says: “V’achalta v’savata u’veirachta es Hashem Elokecha” — you shall eat, be satisfied, and bless Hashem your God. Most mitzvos d’Oraisa we do before we benefit. Birkat hamazon is different. Hashem asks us to thank Him after we have already received. When our stomachs are full. When we could so easily forget.
Birkat Hamazon (Grace After Meals) is made up of four brachot (blessings), each one thanking Hashem for something different. The first bracha thanks Him for feeding the whole world. The second thanks Him for the land of Eretz Yisrael. The third asks for mercy on Yerushalayim. And the fourth praises Hashem as the King who is good and does good to all. Together, these four brachot form one of the most fundamental tefillos in Jewish life.
Before You Say This Tefillah
Before you open the bentcher, take a moment. Look at the table in front of you. Someone prepared that food. Someone earned the money that paid for it. And behind all of it, Hashem made it possible. Let that settle. Then speak to Him from your heart:
Ribono Shel Olam, You have fed me again today. You have given me food when so many go without. I do not take this for granted. Open my heart to feel true gratitude as I say these words. Help me remember that everything I have comes from You. Let this bracha rise before You with the same sincerity as a child thanking a parent. Elaha d’Meir aneni.
If giving tzedakah, add:
In the zechus of the tzedakah I am giving for Rabbi Meir Baal Haness, may Hashem continue to sustain me and my family. Ribono Shel Olam, I am helping to feed Your children in Eretz Yisrael. Please continue to set my table with plenty.
Birkat Hamazon: The Full Prayer
This tefillah is lengthy. Below are the key opening passages of each of the four brachot, which contain the core themes of the entire bentching. The full text can be found in any standard siddur or bentcher.
בָּרוּךְ אַתָּה יְהֹוָה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, הַזָּן אֶת הָעוֹלָם כֻּלּוֹ בְּטוּבוֹ, בְּחֵן בְּחֶסֶד וּבְרַחֲמִים,
הוּא נוֹתֵן לֶחֶם לְכָל בָּשָׂר כִּי לְעוֹלָם חַסְדּוֹ. וּבְטוּבוֹ הַגָּדוֹל תָּמִיד לֹא חָסַר לָנוּ וְאַל יֶחְסַר לָנוּ מָזוֹן לְעוֹלָם וָעֶד.
בַּעֲבוּר שְׁמוֹ הַגָּדוֹל כִּי הוּא אֵל זָן וּמְפַרְנֵס לַכֹּל וּמֵטִיב לַכֹּל וּמֵכִין מָזוֹן לְכָל בְּרִיּוֹתָיו אֲשֶׁר בָּרָא.
בָּרוּךְ אַתָּה יְהֹוָה, הַזָּן אֶת הַכֹּל.
נוֹדֶה לְּךָ יְהֹוָה אֱלֹהֵינוּ עַל שֶׁהִנְחַלְתָּ לַאֲבוֹתֵינוּ אֶרֶץ חֶמְדָּה טוֹבָה וּרְחָבָה,
וְעַל שֶׁהוֹצֵאתָנוּ יְהֹוָה אֱלֹהֵינוּ מֵאֶרֶץ מִצְרַיִם וּפְדִיתָנוּ מִבֵּית עֲבָדִים, וְעַל בְּרִיתְךָ שֶׁחָתַמְתָּ בִּבְשָׂרֵנוּ,
וְעַל תּוֹרָתְךָ שֶׁלִּמַּדְתָּנוּ, וְעַל חֻקֶּיךָ שֶׁהוֹדַעְתָּנוּ, וְעַל חַיִּים חֵן וָחֶסֶד שֶׁחוֹנַנְתָּנוּ,
וְעַל אֲכִילַת מָזוֹן שָׁאַתָּה זָן וּמְפַרְנֵס אוֹתָנוּ תָּמִיד בְּכָל יוֹם וּבְכָל עֵת וּבְכָל שָׁעָה.
(On Chanukah and Purim, insert עַל הַנִּסִּים here — before "וְעַל הַכֹּל" — see the "Special Occasion Insertions" section for the full text.)
וְעַל הַכֹּל יְהֹוָה אֱלֹהֵינוּ אֲנַחְנוּ מוֹדִים לָךְ וּמְבָרְכִים אוֹתָךְ, יִתְבָּרַךְ שִׁמְךָ בְּפִי כָל חַי תָּמִיד לְעוֹלָם וָעֶד.
כַּכָּתוּב, וְאָכַלְתָּ וְשָׂבָעְתָּ וּבֵרַכְתָּ אֶת יְהֹוָה אֱלֹהֶיךָ עַל הָאָרֶץ הַטֹּבָה אֲשֶׁר נָתַן לָךְ.
בָּרוּךְ אַתָּה יְהֹוָה, עַל הָאָרֶץ וְעַל הַמָּזוֹן.
רַחֵם נָא יְהֹוָה אֱלֹהֵינוּ עַל יִשְׂרָאֵל עַמֶּךָ, וְעַל יְרוּשָׁלַיִם עִירֶךָ, וְעַל צִיּוֹן מִשְׁכַּן כְּבוֹדֶךָ,
וְעַל מַלְכוּת בֵּית דָּוִד מְשִׁיחֶךָ, וְעַל הַבַּיִת הַגָּדוֹל וְהַקָּדוֹשׁ שֶׁנִּקְרָא שִׁמְךָ עָלָיו.
אֱלֹהֵינוּ אָבִינוּ, רְעֵנוּ זוּנֵנוּ פַּרְנְסֵנוּ וְכַלְכְּלֵנוּ וְהַרְוִיחֵנוּ, וְהַרְוַח לָנוּ יְהֹוָה אֱלֹהֵינוּ מְהֵרָה מִכָּל צָרוֹתֵינוּ.
וְנָא אַל תַּצְרִיכֵנוּ יְהֹוָה אֱלֹהֵינוּ לֹא לִידֵי מַתְּנַת בָּשָׂר וָדָם וְלֹא לִידֵי הַלְוָאָתָם,
כִּי אִם לְיָדְךָ הַמְּלֵאָה הַפְּתוּחָה הַקְּדוֹשָׁה וְהָרְחָבָה, שֶׁלֹּא נֵבוֹשׁ וְלֹא נִכָּלֵם לְעוֹלָם וָעֶד.
(On Shabbat add רְצֵה · on Yom Tov add יַעֲלֶה וְיָבוֹא — see the full text below, in the "Special Occasion Insertions" section.)
וּבְנֵה יְרוּשָׁלַיִם עִיר הַקֹּדֶשׁ בִּמְהֵרָה בְּיָמֵינוּ. בָּרוּךְ אַתָּה יְהֹוָה, בּוֹנֵה בְרַחֲמָיו יְרוּשָׁלָיִם. אָמֵן.
בָּרוּךְ אַתָּה יְהֹוָה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, הָאֵל אָבִינוּ מַלְכֵּנוּ אַדִּירֵנוּ בּוֹרְאֵנוּ גּוֹאֲלֵנוּ יוֹצְרֵנוּ קְדוֹשֵׁנוּ קְדוֹשׁ יַעֲקֹב,
רוֹעֵנוּ רוֹעֵה יִשְׂרָאֵל, הַמֶּלֶךְ הַטּוֹב וְהַמֵּטִיב לַכֹּל,
שֶׁבְּכָל יוֹם וָיוֹם הוּא הֵטִיב, הוּא מֵטִיב, הוּא יֵיטִיב לָנוּ.
הוּא גְּמָלָנוּ, הוּא גּוֹמְלֵנוּ, הוּא יִגְמְלֵנוּ לָעַד לְחֵן וּלְחֶסֶד וּלְרַחֲמִים וּלְרֶוַח הַצָּלָה וְהַצְלָחָה, בְּרָכָה וִישׁוּעָה, נֶחָמָה פַּרְנָסָה וְכַלְכָּלָה, וְרַחֲמִים וְחַיִּים וְשָׁלוֹם וְכָל טוֹב, וּמִכָּל טוּב לְעוֹלָם אַל יְחַסְּרֵנוּ.
הָרַחֲמָן הוּא יִמְלוֹךְ עָלֵינוּ לְעוֹלָם וָעֶד.
הָרַחֲמָן הוּא יִתְבָּרַךְ בַּשָּׁמַיִם וּבָאָרֶץ.
הָרַחֲמָן הוּא יִשְׁתַּבַּח לְדוֹר דּוֹרִים, וְיִתְפָּאַר בָּנוּ לָעַד וּלְנֵצַח נְצָחִים, וְיִתְהַדַּר בָּנוּ לָעַד וּלְעוֹלְמֵי עוֹלָמִים.
הָרַחֲמָן הוּא יְפַרְנְסֵנוּ בְּכָבוֹד.
הָרַחֲמָן הוּא יִשְׁבּוֹר עֻלֵּנוּ מֵעַל צַוָּארֵנוּ, וְהוּא יוֹלִיכֵנוּ קוֹמְמִיּוּת לְאַרְצֵנוּ.
הָרַחֲמָן הוּא יִשְׁלַח לָנוּ בְּרָכָה מְרֻבָּה בַּבַּיִת הַזֶּה, וְעַל שֻׁלְחָן זֶה שֶׁאָכַלְנוּ עָלָיו.
הָרַחֲמָן הוּא יִשְׁלַח לָנוּ אֶת אֵלִיָּהוּ הַנָּבִיא זָכוּר לַטּוֹב, וִיבַשֶּׂר לָנוּ בְּשׂוֹרוֹת טוֹבוֹת יְשׁוּעוֹת וְנֶחָמוֹת.
הָרַחֲמָן הוּא יְבָרֵךְ (אֶת אָבִי מוֹרִי) בַּעַל הַבַּיִת הַזֶּה וְ(אֶת אִמִּי מוֹרָתִי) בַּעֲלַת הַבַּיִת הַזֶּה, אוֹתָם וְאֶת בֵּיתָם וְאֶת זַרְעָם וְאֶת כָּל אֲשֶׁר לָהֶם.
הָרַחֲמָן הוּא יְזַכֵּנוּ לִימוֹת הַמָּשִׁיחַ וּלְחַיֵּי הָעוֹלָם הַבָּא.
מִגְדּוֹל: On weekdays )
( On Shabbat/Yom Tov and days that yaaleh vyavoh is recited: מַגְדִּיל
מַגְדִּיל / מִגְדּוֹל יְשׁוּעוֹת מַלְכּוֹ, וְעֹשֶׂה חֶסֶד לִמְשִׁיחוֹ לְדָוִד וּלְזַרְעוֹ עַד עוֹלָם.
עֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו, הוּא יַעֲשֶׂה שָׁלוֹם עָלֵינוּ וְעַל כָּל יִשְׂרָאֵל, וְאִמְרוּ אָמֵן.
יְראוּ אֶת יְהֹוָה קְדוֹשָׁיו, כִּי אֵין מַחְסוֹר לִירֵאָיו.
כְּפִירִים רָשׁוּ וְרָעֵבוּ, וְדוֹרְשֵׁי יְהֹוָה לֹא יַחְסְרוּ כָל טוֹב.
הוֹדוּ לַיהֹוָה כִּי טוֹב, כִּי לְעוֹלָם חַסְדּוֹ.
פּוֹתֵחַ אֶת יָדֶךָ, וּמַשְׂבִּיעַ לְכָל חַי רָצוֹן.
בָּרוּךְ הַגֶּבֶר אֲשֶׁר יִבְטַח בַּיהֹוָה, וְהָיָה יְהֹוָה מִבְטַחוֹ.
יְהֹוָה עֹז לְעַמּוֹ יִתֵּן, יְהֹוָה יְבָרֵךְ אֶת עַמּוֹ בַשָּׁלוֹם.
עַל הַנִּסִּים
עַל הַנִּסִּים וְעַל הַפֻּרְקָן וְעַל הַגְּבוּרוֹת וְעַל הַתְּשׁוּעוֹת וְעַל הַנִּפְלָאוֹת וְעַל הַנֶּחָמוֹת וְעַל הַמִּלְחָמוֹת שֶׁעָשִׂיתָ לַאֲבוֹתֵינוּ בַּיָּמִים הָהֵם בַּזְּמַן הַזֶּה.
לַחֲנֻכָּה
בִּימֵי מַתִּתְיָהוּ בֶּן יוֹחָנָן כֹּהֵן גָּדוֹל חַשְׁמוֹנָאִי וּבָנָיו, כְּשֶׁעָמְדָה מַלְכוּת יָוָן הָרְשָׁעָה עַל עַמְּךָ יִשְׂרָאֵל לְהַשְׁכִּיחָם תּוֹרָתֶךָ וּלְהַעֲבִירָם מֵחֻקֵּי רְצוֹנֶךָ. וְאַתָּה בְּרַחֲמֶיךָ הָרַבִּים עָמַדְתָּ לָהֶם בְּעֵת צָרָתָם, רַבְתָּ אֶת רִיבָם, דַּנְתָּ אֶת דִּינָם, נָקַמְתָּ אֶת נִקְמָתָם, מָסַרְתָּ גִּבּוֹרִים בְּיַד חַלָּשִׁים, וְרַבִּים בְּיַד מְעַטִּים, וּטְמֵאִים בְּיַד טְהוֹרִים, וּרְשָׁעִים בְּיַד צַדִּיקִים, וְזֵדִים בְּיַד עוֹסְקֵי תוֹרָתֶךָ. וּלְךָ עָשִׂיתָ שֵׁם גָּדוֹל וְקָדוֹשׁ בְּעוֹלָמֶךָ, וּלְעַמְּךָ יִשְׂרָאֵל עָשִׂיתָ תְּשׁוּעָה גְדוֹלָה וּפֻרְקָן כְּהַיּוֹם הַזֶּה. וְאַחַר כֵּן בָּאוּ בָנֶיךָ לִדְבִיר בֵּיתֶךָ, וּפִנּוּ אֶת הֵיכָלֶךָ, וְטִהֲרוּ אֶת מִקְדָּשֶׁךָ, וְהִדְלִיקוּ נֵרוֹת בְּחַצְרוֹת קָדְשֶׁךָ, וְקָבְעוּ שְׁמוֹנַת יְמֵי חֲנֻכָּה אֵלּוּ לְהוֹדוֹת וּלְהַלֵּל לְשִׁמְךָ הַגָּדוֹל.
לְפוּרִים
בִּימֵי מׇרְדֳּכַי וְאֶסְתֵּר בְּשׁוּשַׁן הַבִּירָה, כְּשֶׁעָמַד עֲלֵיהֶם הָמָן הָרָשָׁע, בִּקֵּשׁ לְהַשְׁמִיד לַהֲרֹג וּלְאַבֵּד אֶת כׇּל הַיְּהוּדִים, מִנַּעַר וְעַד זָקֵן, טַף וְנָשִׁים בְּיוֹם אֶחָד, בִּשְׁלוֹשָׁה עָשָׂר לְחֹדֶשׁ שְׁנֵים עָשָׂר הוּא חֹדֶשׁ אֲדָר וּשְׁלָלָם לָבוֹז. וְאַתָּה בְּרַחֲמֶיךָ הָרַבִּים הֵפַרְתָּ אֶת עֲצָתוֹ, וְקִלְקַלְתָּ אֶת מַחֲשַׁבְתּוֹ, וַהֲשֵׁבוֹתָ לּוֹ גְּמוּלוֹ בְּרֹאשׁוֹ, וְתָלוּ אוֹתוֹ וְאֶת בָּנָיו עַל הָעֵץ.
רְצֵה
רְצֵה וְהַחֲלִיצֵנוּ יְהֹוָה אֱלֹהֵינוּ בְּמִצְוֹתֶיךָ וּבְמִצְוַת יוֹם הַשְּׁבִיעִי הַשַּׁבָּת הַגָּדוֹל וְהַקָּדוֹשׁ הַזֶּה.
כִּי יוֹם זֶה גָּדוֹל וְקָדוֹשׁ הוּא לְפָנֶיךָ, לִשְׁבָּת בּוֹ וְלָנוּחַ בּוֹ בְּאַהֲבָה כְּמִצְוַת רְצוֹנֶךָ.
וּבִרְצוֹנְךָ הָנִיחַ לָנוּ יְהֹוָה אֱלֹהֵינוּ שֶׁלֹּא תְהֵא צָרָה וְיָגוֹן וַאֲנָחָה בְּיוֹם מְנוּחָתֵנוּ.
וְהַרְאֵנוּ יְהֹוָה אֱלֹהֵינוּ בְּנֶחָמַת צִיּוֹן עִירֶךָ וּבְבִנְיַן יְרוּשָׁלַיִם עִיר קָדְשֶׁךָ, כִּי אַתָּה הוּא בַּעַל הַיְשׁוּעוֹת וּבַעַל הַנֶּחָמוֹת.
יַעֲלֶה וְיָבֹא
אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ, יַעֲלֶה וְיָבֹא וְיַגִּיעַ וְיֵרָאֶה וְיֵרָצֶה וְיִשָּׁמַע וְיִפָּקֵד וְיִזָּכֵר זִכְרוֹנֵנוּ וּפִקְדוֹנֵנוּ,
וְזִכְרוֹן אֲבוֹתֵינוּ, וְזִכְרוֹן מָשִׁיחַ בֶּן דָּוִד עַבְדֶּךָ, וְזִכְרוֹן יְרוּשָׁלַיִם עִיר קָדְשֶׁךָ, וְזִכְרוֹן כׇּל עַמְּךָ בֵּית יִשְׂרָאֵל לְפָנֶיךָ,
לִפְלֵיטָה לְטוֹבָה לְחֵן וּלְחֶסֶד וּלְרַחֲמִים לְחַיִּים וּלְשָׁלוֹם בְּיוֹם (insert the occasion: חַג הַמַּצּוֹת · חַג הַשָּׁבֻעוֹת · חַג הַסֻּכּוֹת · הַזִּכָּרוֹן · הַשְּׁמִינִי חַג הָעֲצֶרֶת · רֹאשׁ הַחֹדֶשׁ) הַזֶּה.
זׇכְרֵנוּ יְהֹוָה אֱלֹהֵינוּ בּוֹ לְטוֹבָה, וּפׇקְדֵנוּ בוֹ לִבְרָכָה, וְהוֹשִׁיעֵנוּ בוֹ לְחַיִּים.
וּבִדְבַר יְשׁוּעָה וְרַחֲמִים חוּס וְחׇנֵּנוּ וְרַחֵם עָלֵינוּ וְהוֹשִׁיעֵנוּ, כִּי אֵלֶיךָ עֵינֵינוּ, כִּי אֵל מֶלֶךְ חַנּוּן וְרַחוּם אָתָּה.
Boruch atoh Hashem Elokeinu Melech ho'olom, hazon es ho'olom kuloi b'tuvoi, b'chein b'chesed uv'rachamim,
hu noisein lechem l'chol bosor ki l'oilom chasdoi. Uv'tuvoi hagodoil tomid loi chosar lonu, v'al yechsar lonu mozoin l'oilom vo'ed.
Ba'avur sh'moi hagodoil ki hu Eil zon umfarneis lakoil, umeitiv lakoil, umeichin mozoin l'chol b'riyoisov asher boro.
Boruch atoh Hashem, hazon es hakoil.
Noideh l'cho Hashem Elokeinu, al shehinchalto la'avoiseinu eretz chemdoh toivoh ur'chovoh,
v'al shehoitzeisonu Hashem Elokeinu mei'eretz Mitzrayim ufdisonu mibeis avodim, v'al b'ris'cho shechosamto biv'soreinu,
v'al Toirosecho shelimad'tonu, v'al chukecho shehoida'tonu, v'al chayim chein vochesed shechoinan'tonu,
v'al achilas mozoin, sho'atoh zon umfarneis oisonu tomid b'chol yoim uv'chol eis uv'chol sho'oh.
(On Chanukah and Purim, insert Al Hanisim here — before "V'al hakol" — see the "Special Occasion Insertions" section for the full text.)
V'al hakoil Hashem Elokeinu anachnu moidim loch umvorchim oisoch, yisborach shimcho b'fi kol chai tomid l'oilom vo'ed.
Kakosuv: V'ochalto v'sovoto uveirachto es Hashem Elokecho al ho'oretz hatoivoh asher nosan loch.
Boruch atoh Hashem, al ho'oretz v'al hamozoin.
Racheim no Hashem Elokeinu al Yisroeil amecho, v'al Yerusholayim irecho, v'al Tziyoin mishkan k'voidecho,
v'al malchus beis Dovid m'shichecho, v'al habayis hagodoil v'hakodoish shenikro shim'cho olov.
Elokeinu ovinu, r'einu zuneinu parn'seinu v'chalk'leinu v'harvicheinu, v'harvach lonu Hashem Elokeinu m'heiroh mikol tzoroseinu.
V'no al tatzricheinu Hashem Elokeinu, loi lidei matnas bosor vodom v'loi lidei halvo'osom,
ki im l'yod'cho ham'lei'oh ham'suchoh hakdoishoh v'horchovoh, shelo neivoish v'loi nikoleim l'oilom vo'ed.
(On Shabbos add R'tzeih · on Yom Tov add Ya'aleh v'Yovoi — see the full text below in the "Special Occasion Insertions" section.)
Uvneh Yerusholayim ir hakoidesh bimheiroh v'yomeinu. Boruch atoh Hashem, boineh v'rachamov Yerusholoyim. Omein.
Boruch atoh Hashem Elokeinu Melech ho'oilom, ho'Eil ovinu malkeinu adireinu boir'einu goi'aleinu yoitz'reinu k'doisheinu k'doish Ya'akoiv,
roi'einu roi'eih Yisroeil, haMelech hatoiv v'hameitiv lakol,
sheb'chol yoim voyoim hu heitiv, hu meitiv, hu yeitiv lonu.
Hu g'molonu, hu goim'leinu, hu yigm'leinu lo'ad, l'chein ul'chesed ulrachamim ulrevach hatzoloh v'hatzlocho, b'rochoh vishu'oh, nechomoh parnosoh v'chalkoloh, v'rachamim v'chayim v'sholoim v'chol toiv, umikol tuv l'oilom al y'chas'reinu.
Horachamon hu yimloich oleinu l'oilom vo'ed.
Horachamon hu yisborach bashomayim uvo'oretz.
Horachamon hu yishtabach l'dor dorim, v'yispo'ar bonu lo'ad ulneitzach n'tzochim, v'yishadar bonu lo'ad ul'oilmei oilomim.
Horachamon hu yfarn'seinu b'chovod.
Horachamon hu yishboir uleinu mei'al tzavoreinu, v'hu yolicheinu koim'miyus l'artzeinu.
Horachamon hu yishlach lonu b'rocho m'rubo babayis hazeh, v'al shulchon zeh she'ochalnu olov.
Horachamon hu yishlach lonu es Eliyohu hanovi zochur latoiv, vivaseir lonu b'soiros toivos y'shuos v'nechomos.
Horachamon hu y'voreich (es ovi moiri) ba'al habayis hazeh v'(es immi moirosi) ba'alas habayis hazeh, osom v'es beisom v'es zaram v'es kol asher lohem.
Horachamon hu y'voreich es kol ham'subim kan, oisonu v'es kol asher lonu, k'mo shenisborchu avoiseinu Avrohom Yitzchok v'Yaakov bakol mikol kol, kein y'voreich oisonu kulonu yachad bivrochoh sh'leimoh, v'noimar Omein.
Bamoroim y'lamdu aleihem v'oleinu z'chus shet'hei l'mishmeres sholoim. V'nisso v'rochoh mei'eis Hashem, utz'dokoh mei'Elokei yisheinu, v'nimtzo chein v'seichel toiv b'einei Elokim v'odom.
Horachamon hu y'zakkeinu limoos haMoshiach ulchayei ho'oilom habo.
(Weekday: Magdil. Shabbat/Yom Tov: Migdol.)
Magdil / Migdol y'shu'os malkoi, v'oiseh chesed limshichoi, l'Dovid ulzaroi ad oilom.
Oiseh sholoim bimroimov, hu ya'aseh sholoim oleinu v'al kol Yisroeil, v'imru Omein.
Y'ru es Hashem k'doishov, ki ein machsoir lirei'ov.
K'firim roshu v'rovei'vu, v'doirshei Hashem loi yachs'ru chol toiv.
Hoidu laShem ki toiv, ki l'oilom chasdoi.
Poisei'ach es yodecho, umasbi'a l'chol chai rotzoin.
Boruch hagever asher yivtach baShem, v'hoyoh Hashem mivtachoi.
Hashem oiz l'amoi yittein, Hashem y'voreich es amoi vashoiloim.
Al HaNisim
Al hanisim v'al hapurkon v'al hag'vuros v'al hat'shu'os v'al hanifl'os v'al hanechomos v'al hamilchomos she'osiso la'avoiseinu bayomim hoheim baz'man hazeh.
For Chanukah
Bimei Mattisyohu ben Yoichonon Koihein Godoil Chashmoinai uvonov, k'she'omdoh malchus Yovon horsho'oh al am'cho Yisroeil l'hashkichom Toirosecho ulha'aviram meichukei r'tzoinecho. V'atoh b'rachamecho horabim omadto lohem b'eis tzorosom, ravto es rivom, danto es dinom, nakamto es nikmosom, mosarto giborim b'yad chalashim, v'rabim b'yad m'atim, ut'mei'im b'yad t'hoirim, ursho'im b'yad tzadikim, v'zeidim b'yad oisk'ei Toirosecho. Ulcho osiso sheim godoil v'kodoish b'oilomecho, ul'am'cho Yisroeil osiso t'shu'oh g'doiloh ufurkon k'hayoim hazeh. V'achar kein bo'u vonecho lidvir beisecho, ufinu es heichalecho, v'tiharu es mikdoshecho, v'hidliku neiros b'chatzros kodshecho, v'kov'u sh'moinas y'mei Chanukoh eilu l'hoidois ul'halleil l'shimcho hagodoil.
For Purim
Bimei Mord'chai v'Esteir b'Shushan habiroh, k'she'omad aleihem Homon horosho, bikeish l'hashmid laharog ul'abeid es kol hay'hudim, mina'ar v'ad zokein, taf v'noshim b'yoim echod, bishloishoh osor l'choidesh shneim osor hu choidesh Ador ushlolom lovoiz. V'atoh b'rachamecho horabim heifarto es atzosoi, v'kilkalto es machshavtoi, vahasheivoso loi g'muloi b'roishoi, v'solu oisoi v'es bonov al ho'eitz.
R'tzei
R'tzei v'hachalitzeinu Hashem Elokeinu b'mitzvoisecho uv'mitzvas yoim hash'vi'i haShabbos hagodoil v'hakodoish hazeh.
Ki yoim zeh godoil v'kodoish hu l'fonecho, lishbos boi v'lonuach boi b'ahavoh k'mitzvas r'tzoinecho.
Uv'rtzoin'cho honiach lonu Hashem Elokeinu shelo s'hei tzoroh v'yogoin va'anochoh b'yoim m'nuchoseinu.
V'har'einu Hashem Elokeinu b'nechamas Tziyoin irecho uv'vinyan Yerusholayim ir kodshecho, ki atoh hu ba'al hay'shu'os uva'al hanechomos.
Ya'aleh V'yovoi
Elokeinu veiloihei avoiseinu, ya'aleh v'yovoi v'yagia v'yeiro'eh v'yeirotzeh v'yishoma v'yipokeid v'yizocheir zichroineinu ufikdoineinu,
v'zichroin avoiseinu, v'zichroin Moshi'ach ben Dovid avdecho, v'zichroin Yerusholayim ir kodshecho, v'zichroin kol am'cho beis Yisroeil l'fonecho,
lifleitoh l'toivoh l'chein ul'chesed ulrachamim l'chayim ul'sholoim b'yoim (chosen occasion) hazeh.
Zochreinu Hashem Elokeinu boi l'toivoh, ufokdeinu voi livrochoh, v'hoishi'einu voi l'chayim.
Uvidvar y'shu'oh v'rachamim chus v'choneinu v'racheim oleinu v'hoishi'einu, ki eilecho eineinu, ki Eil Melech chanun v'rachum otoh.
Baruch ata Hashem Elokeinu Melech ha'olam, hazan et ha'olam kulo b'tuvo, b'chen b'chesed uv'rachamim,
hu noten lechem l'chol basar ki l'olam chasdo. Uv'tuvo hagadol tamid lo chasar lanu, v'al yechsar lanu mazon l'olam va'ed.
Ba'avur shemo hagadol ki hu El zan umfarnes lakol, umetiv lakol, umechin mazon l'chol briyotav asher bara.
Baruch ata Hashem, hazan et hakol.
Nodeh l'cha Hashem Elokeinu, al shehinchalta la'avoteinu eretz chemda tova ur'chava,
v'al shehotzetanu Hashem Elokeinu me'eretz Mitzrayim ufditanu mibeit avadim, v'al b'ritcha shechatamta bivsarenu,
v'al Toratcha shelimadtanu, v'al chukecha shehoda'tanu, v'al chayim chen vachesed shechonantanu,
v'al achilat mazon, sha'ata zan umfarnes otanu tamid b'chol yom uv'chol et uv'chol sha'a.
(On Chanukah and Purim, insert Al Hanisim here — before "V'al hakol" — see the "Special Occasion Insertions" section for the full text.)
V'al hakol Hashem Elokeinu anachnu modim lach umvarchim otach, yitbarach shimcha b'fi kol chai tamid l'olam va'ed.
Kakatuv: V'achalta v'savata uverachta et Hashem Elokecha al ha'aretz hatova asher natan lach.
Baruch ata Hashem, al ha'aretz v'al hamazon.
Rachem na Hashem Elokeinu al Yisrael amecha, v'al Yerushalayim irecha, v'al Tziyon mishkan k'vodecha,
v'al malchut beit David m'shichecha, v'al habayit hagadol v'hakadosh shenikra shimcha alav.
Elokeinu avinu, r'enu zunenu parn'senu v'chalk'lenu v'harvichenu, v'harvach lanu Hashem Elokeinu m'hera mikol tzaroteinu.
V'na al tatzricheinu Hashem Elokeinu, lo lidei matnat basar vadam v'lo lidei halva'atam,
ki im l'yad'cha ham'lei'a hap'tuha hak'dosha v'har'chava, shelo nevosh v'lo nikalem l'olam va'ed.
(On Shabbat add R'tzeh · on Yom Tov add Ya'aleh v'Yavo — see the full text below in the "Special Occasion Insertions" section.)
Uv'neh Yerushalayim ir hakodesh bim'hera b'yameinu. Baruch ata Hashem, boneh v'rachamav Yerushalayim. Amen.
Baruch ata Hashem Elokeinu Melech ha'olam, ha'El avinu malkeinu adireinu bor'einu go'alenu yotz'reinu k'doshenu k'dosh Ya'akov,
ro'enu ro'eh Yisrael, haMelech hatov v'hametiv lakol,
sheb'chol yom vayom hu hetiv, hu metiv, hu yetiv lanu.
Hu g'malanu, hu gom'lenu, hu yigm'leinu la'ad, l'chen ul'chesed ulrachamim ulrevach hatzala v'hatzlacha, b'racha vishu'a, nechama parnasa v'chalkala, v'rachamim v'chayim v'shalom v'chol tov, umikol tuv l'olam al y'chas'renu.
Harachaman hu yimloch aleinu l'olam va'ed.
Harachaman hu yitbarach bashamayim uva'aretz.
Harachaman hu yishtabach l'dor dorim, v'yitpa'ar banu la'ad ul'netzach n'tzachim, v'yit'hadar banu la'ad ul'olmei olamim.
Harachaman hu y'farn'senu b'chavod.
Harachaman hu yishbor uleinu me'al tzavareinu, v'hu yolicheinu kom'miyut l'artzenu.
Harachaman hu yishlach lanu b'racha m'ruba babayit hazeh, v'al shulchan zeh she'achalnu alav.
Harachaman hu yishlach lanu et Eliyahu hanavi zachur latov, vivaser lanu b'sorot tovot y'shu'ot v'nechamot.
Harachaman hu y'varech (et avi mori) ba'al habayit hazeh v'(et imi morati) ba'alat habayit hazeh, otam v'et beitam v'et zaram v'et kol asher lahem.
Harachaman hu y'varech et kol hamesubin kan, otanu v'et kol asher lanu, k'mo shenitbarchu avoteinu Avraham Yitzchak v'Yaakov bakol mikol kol, ken y'varech otanu kulanu yachad bivracha shleima, v'nomar Amen.
Bamarom y'lamdu aleihem v'aleinu zechut shet'hei l'mishmeret shalom. V'nisa v'racha me'et Hashem, utz'daka me'Elohei yisheinu, v'nimtza chen v'sechel tov b'einei Elohim v'adam.
Harachaman hu y'zakenu limot haMashiach ul'chayei ha'olam haba.
(Weekday: Magdil. Shabbat/Yom Tov: Migdol.)
Magdil / Migdol y'shu'ot malko, v'oseh chesed limshicho, l'David ul'zaro ad olam.
Oseh shalom bimromav, hu ya'aseh shalom aleinu v'al kol Yisrael, v'imru Amen.
Y'ru et Hashem k'doshav, ki ein machsor lirei'av.
K'firim rashu v'ra'eivu, v'dorshei Hashem lo yach'seru chol tov.
Hodu la'Shem ki tov, ki l'olam chasdo.
Potei'ach et yadecha, umasbia l'chol chai ratzon.
Baruch hagever asher yivtach ba'Shem, v'haya Hashem mivtacho.
Hashem oz l'amo yiten, Hashem y'varech et amo vashalom.
Al HaNisim
Al hanisim v'al hapurkan v'al hag'vurot v'al hat'shu'ot v'al hanifla'ot v'al hanechamot v'al hamilchamot she'asita la'avoteinu bayamim hahem baz'man hazeh.
For Chanukah
Bimei Matityahu ben Yochanan Kohen Gadol Chashmona'i uvanav, k'she'amda malchut Yavan har'sha'a al am'cha Yisrael l'hashkicham Toratecha ul'ha'aviram mechukei r'tzonecha. V'ata b'rachamecha harabim amadta lahem b'et tzaratam, ravta et rivam, danta et dinam, nakamta et nikmatam, masarta giborim b'yad chalashim, v'rabim b'yad m'atim, ut'me'im b'yad t'horim, ursha'im b'yad tzadikim, v'zedim b'yad oskei Toratecha. Ul'cha asita shem gadol v'kadosh b'olamecha, ul'am'cha Yisrael asita t'shu'a g'dola ufurkan k'hayom hazeh. V'achar ken ba'u vanecha lidvir beitecha, ufinu et heichalecha, v'tiharu et mikdashecha, v'hidliku nerot b'chatzrot kodshecha, v'kav'u sh'monat y'mei Chanuka elu l'hodot ul'hallel l'shimcha hagadol.
For Purim
Bimei Mordechai v'Ester b'Shushan habira, k'she'amad aleihem Haman harasha, bikesh l'hashmid laharog ul'abed et kol hay'hudim, mina'ar v'ad zaken, taf v'nashim b'yom echad, bishlosha asar l'chodesh shneim asar hu chodesh Adar ushlalam lavoz. V'ata b'rachamecha harabim hefarta et atzato, v'kilkalta et machshavto, vahashevota lo g'mulo b'rosho, v'talu oto v'et banav al ha'etz.
R'tzeh
R'tzeh v'hachalitzenu Hashem Elokeinu b'mitzvotecha uv'mitzvat yom hash'vi'i haShabbat hagadol v'hakadosh hazeh.
Ki yom zeh gadol v'kadosh hu l'fanecha, lishbat bo v'lanuach bo b'ahava k'mitzvat r'tzonecha.
Uvirtzon'cha haniach lanu Hashem Elokeinu shelo t'he tzara v'yagon va'anacha b'yom m'nuchatenu.
V'har'enu Hashem Elokeinu b'nechamat Tziyon irecha uv'vinyan Yerushalayim ir kodshecha, ki ata hu ba'al hay'shu'ot uva'al hanechamot.
Ya'aleh V'yavo
Elokeinu Velokei avoteinu, ya'aleh v'yavo v'yagia v'yera'eh v'yeratzeh v'yishama v'yipaked v'yizacher zichronenu ufikdonenu,
v'zichron avoteinu, v'zichron Mashiach ben David avdecha, v'zichron Yerushalayim ir kodshecha, v'zichron kol am'cha beit Yisrael l'fanecha,
lifleita l'tova l'chen ul'chesed ul'rachamim l'chayim ul'shalom b'yom (chosen occasion) hazeh.
Zochrenu Hashem Elokeinu bo l'tova, ufokdenu vo livracha, v'hoshi'enu vo l'chayim.
Uvidvar y'shu'a v'rachamim chus v'chonenu v'rachem aleinu v'hoshi'enu, ki elecha eineinu, ki Kel Melech chanun v'rachum ata.
Birkat HaZan — Who Feeds All
Blessed are You, Hashem our G-d, King of the universe, Who nourishes the entire world in His goodness — with grace, with kindness, and with mercy.
He gives food to all flesh, for His kindness is everlasting. Through His great goodness, food has never failed us — may it never fail us, for the sake of His great Name.
For He is G-d who nourishes and sustains all, does good to all, and prepares food for all His creatures whom He created.
Blessed are You, Hashem, Who nourishes all.
Birkat Ha'Aretz — For the Land and the Food
We thank You, Hashem our G-d, for having given a heritage to our forefathers — a desirable, good, and spacious land;
and for bringing us, Hashem our G-d, out of the land of Egypt and redeeming us from the house of bondage; and for Your covenant that You sealed in our flesh;
and for Your Torah that You taught us; and for Your statutes that You made known to us; and for the life, grace, and kindness You have granted us;
and for the food we eat, with which You nourish and sustain us continually — every day, at every time, and at every hour.
(On Chanukah and Purim, insert Al Hanisim here — before "For all this" — see the "Special Occasion Insertions" section for the full text.)
For all this, Hashem our G-d, we thank You and bless You. May Your Name be blessed by the mouth of every living thing, continually, forever and ever.
As it is written: "You shall eat and be satisfied and bless Hashem your G-d for the good land that He gave you."
Blessed are You, Hashem, for the land and for the food.
Boneh Yerushalayim — Rebuild Jerusalem (with Rachem)
Have mercy, Hashem our G-d, on Yisrael Your people, on Jerusalem Your city, on Zion the dwelling-place of Your glory,
on the kingship of the house of David Your anointed, and on the great and holy House upon which Your Name is called.
Our G-d, our Father — tend us, sustain us, support us, provide for us, relieve us — grant us relief, Hashem our G-d, speedily from all our troubles.
Please, Hashem our G-d, make us not needful — not of the gifts of flesh and blood and not of their loans —
but only of Your hand that is full, open, holy, and broad, so that we not be shamed or humiliated forever and ever.
(On Shabbat add "R'tzeh" — may it please You to let us rest. On Yom Tov and Chol HaMoed add "Ya'aleh v'yavo" — may it rise and come. See the full text below in the "Special Occasion Insertions" section. Al HaNisim is added separately inside bracha 2 — see placeholder there.)
Rebuild Jerusalem, the holy city, speedily in our days. Blessed are You, Hashem, Who in His mercy rebuilds Jerusalem. Amen.
HaTov v'HaMeitiv — Who is Good and Does Good
Blessed are You, Hashem our G-d, King of the universe — G-d, our Father, our King, our Mighty One, our Creator, our Redeemer, our Fashioner, our Holy One, Holy One of Yaakov —
our Shepherd, the Shepherd of Yisrael, the good King Who does good to all;
for every single day He has done good, He does good, He will do good to us.
He has bestowed, He bestows, and He will bestow upon us forever — grace, kindness, mercy, and relief; rescue and success; blessing and salvation; consolation, sustenance, and support; mercy, life, peace, and every good. And may He never deprive us of every kind of good.
Harachaman — Petitions of the Merciful One
May the Merciful One reign over us forever and ever.
May the Merciful One be blessed in heaven and on earth.
May the Merciful One be praised in every generation, glorified in us forever and ever, and honored in us for all eternity.
May the Merciful One sustain us with dignity.
May the Merciful One break the yoke from our necks and lead us upright to our land.
May the Merciful One send abundant blessing to this house and upon this table at which we have eaten.
May the Merciful One send us Eliyahu the prophet, remembered for good, and may he bring us good tidings of salvation and consolation.
May the Merciful One bless (my father and teacher) the master of this house and (my mother and teacher) the mistress of this house — them, their household, their offspring, and everything that is theirs.
May the Merciful One bless all who are gathered here — us and all that is ours — just as our forefathers Avraham, Yitzchak, and Yaakov were blessed in everything, from everything, with everything; so may He bless all of us together with a complete blessing, and let us say: Amen.
From on high, may merit be invoked upon them and upon us that will endure as a safeguard of peace. May we receive a blessing from Hashem and righteousness from the God of our salvation, and may we find favor and good understanding in the eyes of God and man.
May the Merciful One grant us the days of Mashiach and the life of the World to Come.
Closing — Migdol / Magdil and Oseh Shalom
(On weekdays say "Magdil." On Shabbat, Yom Tov, and festive meals say "Migdol.")
He Who magnifies / is a tower of salvations to His king, and does kindness to His anointed one — to David and to his descendants forever.
He Who makes peace in His heights, may He make peace upon us and upon all Yisrael — and say: Amen.
Fear Hashem, His holy ones, for those who fear Him lack nothing.
Young lions may grow weak and hungry, but those who seek Hashem will not lack any good.
Give thanks to Hashem for He is good, for His kindness is everlasting.
You open Your hand, and satisfy the desire of every living thing.
Blessed is the man who trusts in Hashem, and Hashem will be his security.
Hashem will give strength to His people; Hashem will bless His people with peace.
Al HaNisim
For the miracles, for the redemption, for the mighty deeds, for the salvations, for the wonders, for the consolations, and for the battles which You performed for our fathers in those days at this season.
For Chanukah
In the days of Mattisyahu son of Yochanan the Kohen Gadol, the Hasmonean, and his sons — when the wicked Greek kingdom rose up against Your people Yisrael to make them forget Your Torah and to force them away from the statutes of Your will. And You, in Your great mercy, stood up for them in their time of trouble; You championed their cause, judged their case, avenged them. You delivered the strong into the hand of the weak, the many into the hand of the few, the impure into the hand of the pure, the wicked into the hand of the righteous, and the willful into the hand of those who occupy themselves with Your Torah. For Yourself You made a great and holy Name in Your world, and for Your people Yisrael You made a great salvation and redemption, as on this very day. Afterward, Your sons entered the Holy of Holies of Your House, cleaned out Your sanctuary, purified Your Temple, lit lights in Your holy courtyards, and established these eight days of Chanukah to thank and praise Your great Name.
For Purim
In the days of Mordechai and Esther in Shushan the capital — when the wicked Haman rose up against them, seeking to destroy, to kill, and to annihilate all the Jews — young and old, children and women — on a single day, the thirteenth of the twelfth month, the month of Adar, and to plunder their possessions. And You, in Your great mercy, annulled his counsel, frustrated his design, and brought his scheme back upon his own head; and they hanged him and his sons on the gallows.
R'tzei
Favor and strengthen us, Hashem our G-d, through Your commandments — and through the commandment of the seventh day, this great and holy Shabbos.
For this day is great and holy before You, to rest on it and be at ease on it in love, as commanded by Your will.
In Your will, Hashem our G-d, grant us such ease that there be no sorrow, grief, or lament on the day of our rest.
Let us see, Hashem our G-d, the consolation of Zion Your city and the rebuilding of Jerusalem Your holy city — for You are the Master of salvations and the Master of consolations.
Ya'aleh V'yavo
Our G-d and G-d of our fathers, may there rise and come, reach, be seen, be accepted, be heard, be recalled, and be remembered, our remembrance and our reckoning,
the remembrance of our fathers, the remembrance of Mashiach son of David Your servant, the remembrance of Jerusalem Your holy city, and the remembrance of all Your people, the House of Yisrael, before You —
for deliverance, for good, for grace, kindness, and mercy, for life and peace, on this day of (say the occasion: Pesach · Shavuos · Sukkos · Rosh Hashanah · Shemini Atzeres · Rosh Chodesh).
Remember us, Hashem our G-d, on it for good; recall us on it for blessing; save us on it for life.
With a word of salvation and mercy, spare us, be gracious, have mercy on us, and save us — for our eyes are turned to You, for You are G-d, a gracious and merciful King.
How Long You Have to Say Birkas Hamazon
Birkas Hamazon is tied to the meal you ate, and it has a window. The Shulchan Aruch (Orach Chaim 184:5) teaches that you may bentch until the food is digested, and the measure of that is the whole time you remain satisfied and have not become hungry again from that meal. While you still feel the fullness of what you ate, the time to bentch is open.
Once hunger returns from that meal, the food is treated as digested for this halachic purpose, and the obligation to bentch on that meal has passed. This is why bentching is not something to leave for later. The Torah asks us to bless Hashem when we are satisfied — v’achalta v’savata u’veirachta (Devarim 8:10) — and the halacha follows that line: the bracha belongs to the time the meal is still with you.
When you ate only a little and the hunger test is hard to apply, the Mishnah Berurah (184:17) gives more concrete guidance. He brings a rough fallback of four mil — about seventy-two minutes — and within that span one should still bentch. The Mishnah Berurah also brings a second path: if bread is available, eat another k’zayis and then bentch. The point is that doubt here is not simply a reason to give up the bracha; the halacha provides a way forward, and a rav can tell you which applies to your case.
There is a second factor unique to Birkas Hamazon: place. The proper practice is to bentch in the place where you ate, blessing before you leave that place (Orach Chaim 184:1). If you already left without bentching, the halacha does not end there. The Shulchan Aruch says that if one bentched in the place where one remembered, one has fulfilled the obligation after the fact, while the Rema brings stricter views in some cases. The practical takeaway is still the simplest one: settle yourself, stay put, and bentch before you move on.
And if you forgot? As long as you are still satisfied from the meal — still within that window of not yet being hungry again — nothing has been lost. The Shulchan Aruch addresses exactly the case of one who forgot and had not yet bentched, and the Gemara already discusses the issue of one who remembers only later (Berachot 53b). Return your attention to the meal Hashem provided and bentch. Only once you have grown hungry again, or once enough time has passed that you can no longer gauge it, does the question become one to put to a rav.
What These Words Mean for You
The Gemara in Brachos (48b) teaches that Moshe Rabbeinu composed the first bracha when the mon (manna) fell in the desert. Yehoshua composed the second when Bnei Yisrael entered Eretz Yisrael. Dovid and Shlomo composed the third. The fourth bracha was established later by the Chachamim at Yavneh. Together, these four brachot take us on a journey from the most basic thank-you for food to the deepest longing for Yerushalayim and the recognition that Hashem’s goodness stretches across all of time.
Hazon es ho’oilom kulo b’tuvo
“Who feeds the whole world with His goodness.”
The root of hazon is ז-ו-נ, which means to sustain and nourish. This bracha does not say Hashem feeds Yidden. It says He feeds the whole world. Every creature, every person, every living thing. When you sit at your table after a meal and say these words, you are recognizing something enormous: the same Hashem who keeps seven billion people alive also set the food in front of you, personally. The Gemara in Brachos (48b) connects this bracha to the mon that fell in the midbar. Just as the mon arrived fresh each morning with no effort from Bnei Yisrael, Hashem continues to sustain us with goodness we did nothing to earn.
Eretz chemdoh toivoh ur’chovoh
“A desirable, good, and spacious land.”
The root of chemdoh is ח-מ-ד, meaning to desire, to treasure. The Torah uses this root when describing something the heart is drawn to. In the second bracha, we thank Hashem not only for food but for the land itself. Eretz Yisrael is not just any land. It is the land Hashem chose for us, a land He watches over from the beginning of the year until its end (Devarim 11:12). When you say these words, you are connecting your own table to the table of Klal Yisrael. Even if you are sitting in chutz la’aretz, you are thanking Hashem for the gift of a homeland.
Racheim no Hashem Elokeinu al Yisroel amecho
“Have mercy, Hashem our God, on Israel Your people.”
The root of racheim is ר-ח-מ, which gives us the word rachamim, mercy that comes from the deepest place. The same root gives us rechem, a mother’s womb. The mercy we ask for here is not distant or formal. It is the mercy of a parent toward a child. In the third bracha, we turn from thanking Hashem for what He has already given and begin asking for what we still need: mercy on our people, the rebuilding of Yerushalayim, the restoration of the Beis HaMikdash. After a full meal, when it would be so easy to feel satisfied and forget, we remember that we are still in golus and still waiting.
Hu heitiv, hu meitiv, hu yeitiv lonu
“He has done good for us, He does good for us, He will do good for us.”
The root of meitiv is ט-ו-ב, goodness itself. What makes this phrase so powerful is the way it stretches across time. Past, present, and future. He has done good. He does good. He will do good. On a day when everything went well, these words come easily. But on a day when things feel heavy, when you are struggling to see the good, saying these words is an act of emunah. You are telling Hashem: I trust that You were good to me yesterday, You are good to me now, and You will be good to me tomorrow. That trust is the heart of birkat hamazon.
How to Say This Tefillah
Birkat Hamazon is said after eating bread in an amount that obligates bentching. The halacha is to bentch in the place where you ate. Ideally, do not rush away from the table; remain where the meal ended, keep bread or some of the meal on the table, and say the words with kavanah. If bentching was delayed, it may still be said so long as the meal has not yet been digested.
If three or more men ate together, bentching is preceded by a zimun (invitation to bentch), where one person leads and the others respond. But even when you are alone, you bentch in full. Hashem hears every word whether you are at a crowded Shabbos table or sitting by yourself in a quiet kitchen on a Tuesday afternoon.
Set your kavanah before you begin. You might think: “Hashem, I just ate food that You provided. I want to mean every word of what I am about to say. Help me not to rush through this.” Many people bentch from a bentcher or siddur rather than by heart, because holding the words in front of you slows you down and helps you focus.
Tefillah and tzedakah strengthen each other. When you bentch after a meal and also give tzedakah to help feed others, you are living the words you just said. You thanked Hashem for feeding you, and now you are becoming a partner in feeding someone else. After bentching, you may add: Elaha d’Meir aneni!
Give Tzedakah in the Zechus of Rabbi Meir Baal Haness
Rabbi Meir Baal Haness was one of the greatest Tannaim. The Gemara (Avodah Zarah 18a-18b) tells that his wife Bruria’s sister was taken captive by the Romans. Rabbi Meir went to rescue her with a vessel full of dinars to bribe the guard, and when the guard worried about being caught, Rabbi Meir taught him that if he ever found himself in danger he should cry out “Eloka d’Meir aneni” — “God of Meir, answer me” — and he would be saved. To prove the formula worked, Rabbi Meir demonstrated it himself in front of carnivorous dogs and was unharmed. The guard then accepted the bribe and released Bruria’s sister, and later, when he himself was sentenced to be hanged, those same words saved his life. A person trapped in a hopeless place was brought to safety through tefillah and trust in Hashem.
When you give tzedakah in the zechus of Rabbi Meir Baal Haness, you are not davening to Rabbi Meir. You are asking Hashem to hear your tefillah in the combined merit of this great tzaddik and your own act of chesed. Generations of Yidden have turned to this zechus at moments when they needed Hashem’s help for their families, their parnassah, and their wellbeing.
Rabbi Meir Baal Haness Charities trace their roots back roughly two centuries, when the early Kollelim were established to support the Jewish communities of Eretz Yisrael. The talmidei chachamim at the grave of Rebbe Meir in Tiberias daven on behalf of those who reach out. The charity supports Torah scholars and the poor in Eretz Yisrael. When you give tzedakah after bentching, you are turning your gratitude into action: thanking Hashem for your food and helping to put food on someone else’s table.
Give Tzedakah in the zechus of Rabbi Meir Baal Haness
Frequently Asked Questions
You bentch after any meal where bread was eaten, at the place where you ate, while you can still feel satisfied from the food. If you forgot and left the place, there are specific halachos about how to handle it, and a rav can guide you.
The first bracha thanks Hashem for feeding the entire world. The second thanks Him for the land of Eretz Yisrael, the Torah, and the bris. The third asks for mercy on Yerushalayim and the rebuilding of the Beis HaMikdash. The fourth praises Hashem as the King who is good and does good to all. Together, they take you from personal gratitude to the hopes of all of Klal Yisrael.
The Gemara in Brachos (48b) teaches that Moshe composed the first bracha when the manna (heavenly food) fell, Yehoshua composed the second upon entering Eretz Yisrael, Dovid and Shlomo composed the third, and the Chachamim at Yavneh composed the fourth. Each bracha reflects the moment in history that gave birth to it.
While the ideal is to say it in Hebrew, if you do not yet know Hebrew well enough to understand the words, you may bentch in any language you understand. Hashem hears the heart behind every language. Over time, learning the Hebrew will deepen the experience. A zimun is a formal invitation to bentch together when three or more men have eaten bread at the same meal. One person leads by saying "Rabosai, n'vareich" (let us bless), and the others respond. It adds a communal dimension to the gratitude, turning a private bracha into a shared one.
A Blessing for Your Table
Taking the time to bentch carefully means the bracha matters to you. It means you do not want to rush through it or skip it. You want to stand before Hashem after every meal and say thank You, and mean it.
May Hashem continue to fill your table with plenty. May you never know hunger, and may you always have enough to share. May the words of bentching settle into your heart a little deeper each time you say them, until gratitude is not something you have to remind yourself to feel but something that lives inside you. And may the One who feeds the whole world with His goodness look at your home and say: this table is blessed.
You can submit a prayer request to the scholars at the kever of Rabbi Meir in Tiberias at no cost — they will daven for you and your family by name through Rabbi Meir Baal Haness Charities. And if you would like to give tzedakah in Rabbi Meir’s zechus as well, your kindness will rise together with your prayer.
