Shulchan Aruch: Chapter 189 - Text of Fourth Blessing [of Grace] and Laws Governing It

SECTION 189 The Text of the Fourth Blessing [of Grace] and the Laws Governing It. (1–8)

1 The fourth blessing begins with “Blessed…,” because it is not [considered] as coming in sequence to a previous blessing,1 since it was [originally] not part of the Grace after Meals, but only added later. When permission was granted to bury the martyrs of Beitar,2 the Sages ordained [that we bless G‑d] with the blessing of Hatov vehameitiv (“He Who is good and grants goodness”). HaTov [praises G‑d for the miracle that their corpses] did not become rancid; vehameitiv, for [the fact that permission] was granted to bury them. [The Sages] ordained its recitation in Grace, because Grace is entirely an expression of thanks. It was positioned next to the blessing Boneh Yerushalayim, because when Beitar was destroyed, the standard of Israel was cut down, and it will not return [to its former glory] until the descendant of David [Mashiach] comes.3

[G‑d’s] sovereignty must be mentioned three times in this blessing: once for its own sake and twice for the [previous two] blessings, the blessing for the Land of Israel, and the blessing Boneh Yerushalayim,in which G‑d’s sovereignty was not mentioned.4 Although they follow in sequence to the [first] blessing, Hazan,in which [G‑d’s] sovereignty is mentioned,5 nevertheless, since the sovereignty of the House of David is mentioned in the blessing Boneh Yerushalayim, it would be improper not to mention G‑d’s sovereignty in that [blessing] as well. However, [the Sages] did not desire to mention G‑d’s sovereignty in proximity to [the mention of] the sovereignty of the House of David.6 Therefore, they ordained that instead His sovereignty be mentioned [a second time] in the blessing Hatov vehameitiv. And since they ordained the mention of His sovereignty for the blessing Boneh Yerushalayim, they ordained that it also be mentioned for the blessing for the Land of Israel. The three mentions of G‑d’s sovereignty [in this blessing] are: “King of the universe,” “our Father, our King,” and “the benevolent King.”

The Midrash7states that this blessing must include three mentions of [G‑d’s] benevolence and three mentions of [His] generous recompense. The three mentions of [G‑d’s] benevolence are: “the benevolent [King],” “Who grants goodness,” “He has shown benevolence, shows benevolence, and will show benevolence to us.”8 The latter three are considered as one. This is the popularly observed custom. There are those who follow the custom of saying: “He has shown benevolence to us; He shows benevolence to us; and He will show benevolence to us,” in the same manner as it is said with regard to the three mentions of generous recompense: “He has granted us generous recompense; He grants us generous recompense; and He will grant us generous recompense.”

2 Although [in its present form] it is a long blessing, it does not conclude “Blessed are You…,” [as do other blessings in long form,] because originally, it was ordained that it be recited in a short form,9 merely “Blessed are You, G‑d our L‑rd, King of the Universe, He Who is good and grants goodness.” Afterwards, [the Rabbis] added all these other matters.

3 One should not say: “The Almighty Who each and every day, He has done good…,” but rather “The Almighty, each and every day….” It is even more appropriate not to mention [G‑d’s name], the Almighty, at all, for one has already said: “The Almighty, our Father.” Moreover, if one seeks to associate G‑d’s benevolence with the name “The Almighty,” it would have been appropriate to say: “The King, the Almighty, He Who is good and grants goodness.”10

4 When there is a non-Jew in the house, it is customary to say: “[Bless] us all together, the members of the covenant,” to exclude the non-Jew from the blessing, for it is forbidden to bless gentiles, as [implied by the commandment]:11 “Do not be gracious to them.”12 It is more appropriate to say: “[Bless us] the members of the covenant, all together,”13 so that the non-Jew will not be included in the blessing for even a moment, as would be true were he to say: “Bless us all together,” before concluding with the phrase: “the members of the covenant.”

Women and bondmen are members of the covenant,14 as it is written:15 “Your children and your women… to have you pass through a covenant.” (Similarly, an apostate is a member of the covenant, for “even though he sinned, he remains Jewish.”16 Therefore, if an apostate is in a home, one should not say: “Bless us all together, the members of the covenant” in order to remove him from the blessing.)

5 In the blessing for the master of the house, one concludes:17 ונאמר אמן “Let us say: Amen,” since he cannot dictate: ואמרו אמן, “All shall say: Amen.” In contrast, in the blessing18 עושה שלום במרומיו (“May He Who brings about peace in His lofty realms”), which is the praise of G‑d which all Israel are commanded [to relate], he should say: “All shall say: Amen.” (Even when a person is reciting Grace alone [and there are seemingly none to respond Amen], he uses such wording, because he is [addressing] the angels who [continually] protect him).

6 Whenever anyone blesses a Jew, it is a mitzvah to answer Amen. Therefore, it is a mitzvah to answer Amen after [the eighth request beginning] HaRachaman.

[In the paragraph that begins either Mimarom or Bamarom,] one should say me’eis HaShem, echoing the wording of the verse:19 “He will receive a blessing from G‑d” (מאת ה').

7 On Shabbos, festivals, and Rosh Chodesh, it is customary to say ...מגדול ישועות (“He is a Tower of deliverance…”), as stated in the Book of Shmuel.20During the week, one should say ...מגדיל ישועות (“He amplifies deliverance…”), as stated in the Book of Tehillim.21An allusion [to this practice can be found in a verse22 which can be non-literally interpreted as meaning: “On Rosh] Chodesh and Shabbos read Scripture,” i.e., the works of the prophets.

There are some who raise questions regarding the recitation of the various [requests beginning] HaRachaman, maintaining that they serve as an interruption between Grace and drinking the wine [over which Grace was recited]. There are those who justify the custom, explaining that since it has become customary to recite [these requests], they are considered as part of the blessing and they are not considered an interruption.23

8 In the house of a mourner, throughout the seven days of mourning, a reference to [his state of mourning] is added in the fourth blessing,24 as stated in Yoreh Deah 379,25 by both the mourner and the others eating and partaking in a zimun with him. In the house of a mourner, the three mentions of G‑d’s benevolence and the three mentions of His granting of generous recompense26 [are omitted. There is] no concern about their omission, because they are not mentioned in the Talmud. Instead, when one reaches the phrase “the benevolent King,” he should say:

The living and benevolent King Who grants goodness, the true G‑d, the true Judge, He Who judges with righteousness and takes souls in judgment, the Absolute Ruler of His world, Who acts therein as He wishes. For all of His ways are just and we are His nation and His subjects. We are obligated to thankfully acknowledge Him and bless Him for all He does. May He Who rectifies the devastation of Israel rectify this devastation, for us and for this mourner, for life and for peace. May the Merciful One….27