1. This is the order of the blessings of the grace after meals: The first blessing thanks God for providing our sustenance;1 The second blessing thanks God for granting us Eretz Yisrael;2The third blessing praises God as “the builder of Jerusalem”;3 and The fourth blessing praises God as “He Who is good and does good.”4 The first blessing was instituted by Moses, our teacher;5 the second blessing by Joshua;6 the third by King David7 and his son, Solomon;8 and the fourth by the Sages of the Mishnah.9אסֵדֶר בִּרְכַּת הַמָּזוֹן כָּךְ הִיא: רִאשׁוֹנָה בִּרְכַּת הַזָּן. שְׁנִיָּה בִּרְכַּת הָאָרֶץ. שְׁלִישִׁית בּוֹנֵה יְרוּשָׁלַיִם. רְבִיעִית הַטּוֹב וְהַמֵּטִיב. בְּרָכָה רִאשׁוֹנָה משֶׁה רַבֵּינוּ תִּקְּנָהּ. שְׁנִיָּה תִּקֵן יְהוֹשֻׁעַ. שְׁלִישִׁית תִּקֵן דָּוִד וּשְׁלֹמֹה בְנוֹ. רְבִיעִית חַכְמֵי מִשְׁנֶה תִּקְּנוּהָ.
2. When workers are employed by an employer and eat a meal of bread, they should not recite a blessing before eating.10 Similarly, they should recite only two blessings after eating11 so that they do not neglect their employer’s work.12 In such an instance, the complete text of the first blessing should be recited.13 In the second blessing, they should begin with the text of the blessing for Eretz Yisrael, include aspects of the blessing for the building of Jerusalem,14 and conclude using the standard conclusion of the second blessing.בהַפּוֹעֲלִים שֶׁהָיוּ עוֹשִׂין מְלָאכָה אֵצֶל בַּעַל הַבַּיִת וְאָכְלוּ פִּתָּן – אֵין מְבָרְכִין לְפָנֶיהָ; וּמְבָרְכִין לְאַחַר סְעֻדָּתָן שְׁתֵּי בְּרָכוֹת בִּלְבַד כְּדֵי שֶׁלֹּא יְבַטְּלוּ מְלֶאכֶת בַּעַל הַבָּיִת: בְּרָכָה רִאשׁוֹנָה כְּתִקּוּנָהּ; שְׁנִיָּה – פּוֹתֵחַ בְּבִרְכַּת הָאָרֶץ וְכוֹלֵל בָּהּ בּוֹנֵה יְרוּשָלַיִם, וְחוֹתֵם בְּבִרְכַּת הָאָרֶץ.
If they do not receive a wage, but only meals in return for their services15 or if they eat together with their employer, they should recite the full text of the four blessings as others do.16וְאִם הָיוּ עוֹשִׂין בִּסְעֻדָּתָן בִּלְבַד, אוֹ שֶׁהָיָה בַּעַל הַבַּיִת מֵסֵב עִמָּהֶן – מְבָרְכִין אַרְבַּע בְּרָכוֹת כְּתִקּוּנָן כִּשְׁאָר כָּל אָדָם.
3. The blessing for Eretz Yisrael should include an acknowledgement of thanks to God at its beginning and at its conclusion.17 It should conclude: “ Blessed are You, God, for the land and for the sustenance.”18 Whoever does not include the phrase “a precious, good, and spacious land”19 in the blessing for Eretz Yisrael does not fulfill his obligation.20גבִּרְכַּת הָאָרֶץ צָרִיךְ לוֹמַר הוֹדָיָה בִּתְּחִלָּתָהּ וּבְסוֹפָהּ, וְחוֹתֵם בָּהּ 'עַל הָאָרֶץ וְעַל הַמָּזוֹן'. וְכָל שֶׁלֹּא אָמַר 'אֶרֶץ חֶמְדָּה טוֹבָה וּרְחָבָה' בְּבִרְכַּת הָאָרֶץ – לֹא יָצָא יְדֵי חוֹבָתוֹ.
A person must mention the covenant of circumcision 21 and the Torah in this blessing,22 mentioning the covenant before the Torah. The reason for this order 23 is that the covenant mentioned in the blessing for Eretz Yisrael refers to the covenant of circumcision, concerning which thirteen covenants are mentioned in the Torah.24 In contrast, the Torah mentions only three covenants with regard to the Torah, as Deuteronomy 28:69 states: “These are the words of the covenant... in addition to the covenant He established with you at Chorev,” and Deuteronomy 29:9-11 states: “You are standing... to establish a covenant.”25וְצָרִיךְ לְהַזְכִּיר בָּהּ בְּרִית וְתוֹרָה וּלְהַקְדִּים בְּרִית לְתוֹרָה. שֶׁהַבְּרִית הַזֹּאת שֶׁאוֹמְרִים בְּבִרְכַּת הָאָרֶץ, הִיא בְּרִית מִילָה שֶׁנִּכְרְתוּ עָלֶיהָ שְׁלשׁ עֶשְׂרֵה בְרִיתוֹת; וְהַתּוֹרָה כֻלָּהּ נִכְרְתוּ עָלֶיהָ שָׁלשׁ בְּרִיתוֹת, שֶׁנֶּאֱמַר "אֵלֶּה דִבְרֵי הַבְּרִית וְגוֹ' מִלְּבַד הַבְּרִית אֲשֶׁר כָּרַת אִתָּם בְּחֹרֵב" (דברים כח, סט), "אַתֶּם נִצָּבִים וְגוֹ' לְעָבְרְךָ בִּבְרִית וְגוֹ'" (שם כט, ט-יא).

Mishneh Torah (Moznaim)

Featuring a modern English translation and a commentary that presents a digest of the centuries of Torah scholarship which have been devoted to the study of the Mishneh Torah by Maimonides.

4. The third blessing begins as follows: “Have mercy on us, God, our Lord, and on Israel, Your people, on Jerusalem, Your city, and on Zion, the abode of Your glory...” Alternatively, it begins: “Comfort us, God, our Lord, with Jerusalem, Your city....”26דבְּרָכָה שְׁלִישִׁית – פּוֹתֵחַ בָּהּ: 'רַחֵם יְיָ אֱלֹהֵינוּ עָלֵינוּ וְעַל יִשְׂרָאֵל עַמֶּךָ וְעַל יְרוּשָׁלַיִם עִירֶךָ וְעַל צִיּוֹן מִשְׁכַּן כְּבוֹדֶךָ', אוֹ: 'נַחֲמֵנוּ יְיָ אֱלֹהֵינוּ בִּירוּשָׁלַיִם עִירֶךָ'.
One should conclude: “ Blessed are You, God, the Builder of Jerusalem,”27 or “...Who will comfort His people Israel with the building of Jerusalem.”28 For this reason, this blessing is referred to as “the blessing of comfort.”וְחוֹתֵם בָּהּ 'בּוֹנֵה יְרוּשָׁלָיִם' אוֹ 'מְנַחֵם עַמּוֹ יִשְׂרָאֵל בְּבִנְיַן יְרוּשָׁלָיִם' וּלְפִיכָךְ נִקְרֵאת בְּרָכָה זוֹ 'נֶחָמָה'.
Whoever does not mention the kingdom of the House of David in this blessing does not fulfill his obligation, because it is an essential element of the blessing. There will be no complete comfort until the return of the sovereignty to the House of David.29וְכָל מִי שֶׁלֹּא אָמַר מַלְכוּת בֵּית דָּוִד בִּבְרָכָה זוֹ - לֹא יָצָא יְדֵי חוֹבָתוֹ; מִפְּנֵי שֶׁהִיא עִנְיַן הַבְּרָכָה, שֶׁאֵין נֶחָמָה גְּמוּרָה אֶלָּא בַּחֲזָרַת מַלְכוּת בֵּית דָּוִד.
5. On Sabbaths and on the festivals, one should begin with the concept of comfort and conclude with the concept of comfort and, in the midst of the blessing, mention the sacred quality of the day.30הבְּשַׁבָּתוֹת וּבְיָמִים טוֹבִים, מַתְחִיל בְּנֶחָמָה וּמְסַיֵּם בְּנֶחָמָה, וְאוֹמֵר קְדֻשַּׁת הַיוֹם בְּאֶמְצַע.
How should one begin? Either with, “Comfort us, God, our Lord, with Zion, Your city...” or “Have mercy on us, God, our Lord, and on Israel, Your people, on Jerusalem, Your city....” One should conclude with: “ Blessed are You, God, Who will comfort His people Israel with the building of Jerusalem” or “... the Builder of Jerusalem.”31כֵּיצַד? מַתְחִיל 'נַחֲמֵנוּ יְיָ אֱלֹהֵינוּ בְּצִיוֹן עִירֶךָ' אוֹ 'רַחֵם יְיָ אֱלֹהֵינוּ עַל יִשְׂרָאֵל עַמֶּךָ וְעַל יְרוּשָׁלַיִם עִירֶךָ'; וּמְסַיֵּם 'מְנַחֵם עַמּוֹ יִשְׂרָאֵל בְּבִנְיַן יְרוּשָׁלָיִם' אוֹ 'בּוֹנֵה יְרוּשָׁלָיִם'.
On the Sabbath, in the midst of the blessing, one should recite the passage R’tzey vahachalitzenu: Our God, and God of our fathers, may it please You, God, our Lord, to strengthen us through Your mitzvot and through the mitzvah of this great and holy seventh day. For this day is great and holy before You for us, we refrain from work and rest on it with love in accordance with the commandment of Your will. In Your good will, God, our Lord, grant us tranquility and prevent distress, evil, and sorrow on the day of our rest.וְאוֹמֵר בְּאֶמְצַע – בְּשַׁבָּת: אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ רְצֵה וְהַחֲלִיצֵנוּ יְיָ אֱלֹהֵינוּ בְּמִצְוֹתֶיךָ וּבְמִצְוַת יוֹם הַשְׁבִיעִי הַגָּדוֹל וְהַקָדוֹשׁ הַזֶּה כִּי יוֹם זֶה גָּדוֹל וְקָדוֹשׁ הוּא מִלְּפָנֶיךָ נִשְׁבֹּת בּוֹ וְנָנוּחַ בּוֹ בְּאַהֲבָה כְּמִצְוַת רְצוֹנֶךָ בִּרְצוֹנְךָ הַנַּח לָנוּ יְיָ אֱלֹהֵינוּ וְאַל תְּהֵא עָלֵינוּ צָרָה וְרָעָה וְיָגוֹן וַאֲנָחָה בְּיּוֹם מְנוּחָתֵנוּ.
On the festivals,32 one should include the prayer Ya’aleh v’yavo in this blessing. Similarly, on Rosh Chodesh and on Chol HaMo’ed, one should include the prayer Ya’aleh v’yavo in the third blessing.33וּבְיָמִים טוֹבִים אוֹמֵר 'יַעֲלֶה וְיָבֹא'. וְכֵן בְּרָאשֵׁי חֳדָשִׁים וּבְחֻלּוֹ שֶׁל מוֹעֵד מוֹסִיף בְּאֶמְצַע בְּרָכָה שְׁלִישִׁית יַעֲלֶה וְיָבֹא.
6. On Chanukah and Purim, one should add the prayer Al hanisim in the blessing for Eretz Yisrael, as one adds in the Shemoneh Esreh.34ובַּחֲנֻכָּה וּבְפּוּרִים – מוֹסִיף בְּאֶמְצַע בִּרְכַּת הָאָרֶץ 'עַל הַנִּסִּים' כְּדֶרֶךְ שֶׁמוֹסִיף בַּתְּפִלָּה.
When a festival or Rosh Chodesh falls on the Sabbath, one recites R’tzey vahachalitzenu first,35 and then Ya’aleh v’yavo. Similarly, when Rosh Chodesh Tevet falls on the Sabbath, one recites Al hanisim in the blessing for Eretz Yisrael, and R’tzey vahachalitzenu and Ya’aleh v’yavo in the blessing of comfort.וְיוֹם טוֹב אוֹ רֹאשׁ חֹדֶשׁ שֶׁחָל לִהְיוֹת בְּשַׁבָּת – מַזְכִּיר רְצֵה וְהַחֲלִיצֵנוּ תְּחִלָּה וְאַחַר כָּךְ יַעֲלֶה וְיָבֹא. וְכֵן רֹאשׁ חֹדֶשׁ טֵבֵת שֶׁחָל לִהְיוֹת בְּשַׁבָּת, מַזְכִּיר 'עַל הַנִּסִּים' בְּבִרְכַּת הָאָרֶץ; וּרְצֵה וְהַחֲלִיצֵנוּ וְיַעֲלֶה וְיָבֹא בְּנֶחָמָה.
7. In the fourth blessing, one must mention God’s sovereignty three times.36 When a guest recites grace in the home of his host, he should add a blessing for his host in this blessing. What should he say? “May it be Your will that my host not be disgraced in this world or shamed in the world to come.” He may add to the blessing for his host and extend it as he desires.37זבְּרָכָה רְבִיעִית צָרִיךְ לְהַזְכִּיר בָּהּ שָׁלשׁ מַלְכֻיּוֹת. וּכְשֶׁמְּבָרֵךְ הָאוֹרֵחַ אֵצֶל בַּעַל הַבַּיִת – מוֹסִיף בָּהּ בְּרָכָה לְבַעַל הַבַּיִת. כֵּיצַד? אוֹמֵר: יְהִי רָצוֹן שֶׁלֹּא יֵבוֹשׁ בַּעַל הַבַּיִת בָּעוֹלָם הַזֶּה וְלֹא יִכָּלֵם לָעוֹלָם הַבָּא וְכוּ'. וְיֵשׁ לוֹ רְשׁוּת לְהוֹסִיף בְּבִרְכַּת בַּעַל הַבַּיִת וּלְהַאֲרִיךְ בָּהּ.
8. When grace is being recited in the house of a mourner, the following addition should be made in the fourth blessing: The Living King Who is good and does good, the true God, the true Judge Who judges justly, the absolute ruler of His world Who may do as He chooses. We are His people and His servants and we are obligated to thank Him and bless Him for everything. He should request mercy for the mourner to comfort him in the matters that he desires.38 Afterwards, he concludes, Harachaman....39חוּכְשֶׁמְּבָרְכִין בְּבֵית הָאָבֵל, אוֹמֵר בִּבְרָכָה רְבִיעִית: 'הַמֶּלֶךְ הַחַי הַטּוֹב וְהַמֵּטִיב אֵל אֱמֶת דַּיָּן אֱמֶת שׁוֹפֵט בְּצֶדֶק שַׁלִּיט בְּעוֹלָמוֹ לַעֲשׂוֹת בּוֹ כִּרְצוֹנוֹ שֶׁאֲנַחְנוּ עַמּוֹ וַעֲבָדָיו וּבַכֹּל אֲנַחְנוּ חַיָּבִין לְהוֹדוֹת לוֹ וּלְבָרְכוֹ'. וּמְבַקֵשׁ רַחֲמִים עַל הָאָבֵל לְנַחֲמוֹ כְּפִי מַה שֶׁיִּרְצֶה וְגוֹמֵר הָרַחֲמָן כוּ'.
9. The blessing for the bridegroom40 is recited after these four blessings at each meal eaten in the place of the wedding celebration.41 This blessing should not be recited by servants or by minors.טבְּבֵית חֲתָנִים, מְבָרְכִין בִּרְכַּת חֲתָנִים אַחַר אַרְבַּע בְּרָכוֹת אֵלּוּ בְּכָל סְעֻדָּה וּסְעֻדָּה שֶׁאוֹכְלִים שָׁם. וְאֵין מְבָרְכִין בְּרָכָה זוֹ לֹא עֲבָדִים וְלֹא קְטַנִּים.
Until when is the blessing recited? When a widower marries a widow, it is recited only on the first day.42 When a groom who has never married before marries a widow or when a bride who has never married before marries a widower, it is recited during all the seven days of the marriage celebrations.43עַד כַּמָּה מְבָרְכִין בְּרָכָה זוֹ? אִם הָיָה אַלְמוֹן שֶׁנָּשָׂא אַלְמָנָה – מְבָרְכִין אוֹתָהּ בְּיוֹם רִאשׁוֹן בִּלְבָד. וְאִם בָּחוּר שֶׁנָּשָׂא אַלְמָנָה, אוֹ אַלְמוֹן שֶׁנָּשָׂא בְתוּלָה – מְבָרְכִין אוֹתָהּ כָּל שִׁבְעַת יְמֵי הַמִּשְׁתֶּה.
10. The blessing that is added at the place of the wedding celebration is the final blessing of the seven blessings recited at the wedding.יבְּרָכָה זוֹ שֶׁמּוֹסִיפִין בְּבֵית חֲתָנִים, הִיא בְּרָכָה אַחֲרוֹנָה מִשֶּׁבַע בְּרָכוֹת שֶׁל נִשּׂוּאִין.
When does the above apply? When all the people who eat there were present at the wedding and heard the wedding blessings being recited. If, however, other people44 were present who had not heard the wedding blessings at the wedding, the seven wedding blessings are recited for them after grace, just as they are recited at the wedding itself. The above applies when a quorum of ten are present.45 The groom can be counted as part of this quorum.בַּמֶּה דְבָרִים אֲמוּרִים? כְּשֶׁהָיוּ הָאוֹכְלִין הֵם שֶׁעָמְדוּ בְּבִרְכַּת נִשּׂוּאִין וְשָׁמְעוּ הַבְּרָכוֹת. אֲבָל אִם הָיוּ הָאוֹכְלִין אֲחֵרִים שֶׁלֹּא שָׁמְעוּ בִּרְכַּת נִשּׂוּאִין בִּשְׁעַת נִשּׂוּאִין – מְבָרְכִין בִּשְׁבִילָם אַחַר בִּרְכַּת מָזוֹן שֶׁבַע בְּרָכוֹת; כְדֶרֶךְ שֶׁמְּבָרְכִין בִּשְׁעַת נִשּׂוּאִין. וְהוּא שֶׁיִּהְיוּ עֲשָׂרָה וַחֲתָנִים מִן הַמִּנְיָן.
11. These are the seven blessings:46יאוְאֵלּוּ הֵן שֶׁבַע בְּרָכוֹת:
“Blessed are You, God, our Lord, King of the universe, Creator of man.”47 “Blessed are You, God, our Lord, King of the universe, Who created all things for His glory.” “Blessed are You, God, our Lord, King of the universe,48 Who created man in His image, in an image reflecting His likeness, He brought forth his form and prepared for him from his own self a structure that will last for all time.49 Blessed are You, God, Creator of man. “May the barren one rejoice and exult as her children are gathered to her with joy. Blessed are You, God, Who makes Zion rejoice in her children.”50"בָּרוּךְ אַתָּה יְיָ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם יוֹצֵר הָאָדָם." "בָּרוּךְ אַתָּה יְיָ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם שֶׁהַכֹּל בָּרָא לִכְבוֹדוֹ." "בָּרוּךְ אַתָּה יְיָ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר יָצַר אֶת הָאָדָם בְּצַלְמוֹ בְּצֶלֶם דְּמוּת תַּבְנִיתוֹ וְהִתְקִין לוֹ מִמֶּנּוּ בִּנְיַן עֲדֵי עַד, בָּרוּךְ אַתָּה יְיָ יוֹצֵר הָאָדָם." "שׂוֹשׂ תָּשִׂישׂ וְתָגֵל עֲקָרָה בְּקִבּוּץ בָּנֶיהָ לְתוֹכָהּ בְּשִׂמְחָה, בָּרוּךְ יְיָ מְשַׂמֵּחַ צִיּוֹן בְּבָנֶיהָ."
“Grant joy to these loving companions as You granted joy to Your creation in the Garden of Eden long ago. Blessed are You, God, Who grants joy to the groom and the bride.”51 “Blessed are You, God, our Lord, King of the universe, Who created joy and happiness, bride and groom, gladness, song, cheer, and delight, love and harmony, peace and friendship. Hurriedly, God, our Lord, may there be heard in the cities of Judah and the outskirts of Jerusalem, a voice of joy and a voice of happiness, a voice of a groom and a voice of a bride, a voice of grooms rejoicing from their wedding canopies and youths from their songfests.52 Blessed are You, God, Who grants joy to the groom together with the bride.”53"שַׂמַּח תְּשַׂמַּח רֵעִים וַאֲהוּבִים כְּשַׂמֵּחֲךָ יְצִירְךָ בְּגַן עֵדֶן מִקֶדֶם, בָּרוּךְ אַתָּה יְיָ מְשַׂמֵּחַ חָתָן וְכַלָּה." "בָּרוּךְ אַתָּה יְיָ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר בָּרָא שָׂשׂוֹן וְשִׂמְחָה חָתָן וְכַלָּה גִּילָה וְרִנָּה דִּיצָה וְחֶדְוָה אַהֲבָה אַחְוָה שָׁלוֹם וְרֵעוּת מְהֵרָה יְיָ אֱלֹהֵינוּ יִשָׁמַע בְּעָרֵי יְהוּדָה וּבְחוּצוֹת יְרוּשָׁלָיִם קוֹל שָׂשׂוֹן וְקוֹל שִׂמְחָה קוֹל חָתָן וְקוֹל כַּלָּה קוֹל מִצְהֲלוֹת חֲתָנִים [מֵחוּפָּתָם] וּנְעָרִים מִנְגִינָתָם, בָּרוּךְ אַתָּה יְיָ מְשַׂמֵּחַ חָתָן עִם הַכַּלָּה."
12. The following rules apply 54 when a person who is reciting grace on a Sabbath or a festival concludes the third blessing 55 and forgets to mention the aspect of holiness connected with the day:56 If he remembers before he begins the fourth blessing,57he should recite the following: On the Sabbath:58 Blessed are You, God... 59 Who has granted rest to His people Israel as a sign and a holy covenant. Blessed are You, God, Who sanctifies the Sabbath.60 On the festivals: Blessed are You, God... Who has granted festivals to His people Israel for rejoicing and for happiness. Blessed are You, God, Who sanctifies Israel and the seasons.61יבשָׁכַח וְלֹא הִזְכִּיר בְּשַׁבָּת אוֹ בְיוֹם טוֹב קְדֻשַּׁת הַיוֹם; אִם נִזְכָּר קֹדֶם שֶׁיַּתְחִיל בִּבְרָכָה רְבִיעִית – בְּשַׁבָּת אוֹמֵר: בָּרוּךְ יְיָ אֲשֶׁר נָתַן מְנוּחָה לְעַמּוֹ יִשְׂרָאֵל לְאוֹת וְלִבְרִית קֹדֶשׁ בָּרוּךְ אַתָּה יְיָ מְקַדֵּשׁ הַשַּׁבָּת. בְּיוֹם טוֹב אוֹמֵר: בָּרוּךְ אֲשֶׁר נָתַן יָמִים טוֹבִים לְעַמּוֹ יִשְׂרָאֵל לְשָׂשׂוֹן וּלְשִׂמְחָה בָּרוּךְ אַתָּה יְיָ מְקַדֵּשׁ יִשְׂרָאֵל וְהַזְּמַנִּים.
Afterwards, one should begin the fourth blessing and conclude grace.62וּמַתְחִיל בִּבְרָכָה רְבִיעִית וְגוֹמֵר.
If he does not remember the omission of the special passages until after he begins the fourth blessing,63 he should cease his prayers 64 and return to the beginning of grace, the blessing for sustenance.65וְאִם נִזְכָּר אַחַר שֶׁהִתְחִיל בִּבְרָכָה רְבִיעִית – פּוֹסֵק וְחוֹזֵר לְרֹאשׁ, שֶׁהוּא בִּרְכַּת הַזָּן.
13. The following rules apply when a person who is reciting grace on Rosh Chodesh concludes the third blessing and forgets to recite Ya’aleh v’yavo:66 If he remembers before he begins the fourth blessing, he should recite the following: “Blessed are You, God... Who granted Rashei Chadashim to His people Israel as a remembrance.”67 The blessing does not include a chatimah. Afterwards, he should begin the fourth blessing and conclude grace.יגבְּרָאשֵׁי חֳדָשִׁים, שָׁכַח וְלֹא אָמַר יַעֲלֶה וְיָבֹא: אִם נִזְכָּר קֹדֶם שֶׁיַּתְחִיל בְּרָכָה רְבִיעִית – אוֹמֵר 'בָּרוּךְ אֲשֶׁר נָתַן רָאשֵׁי חֳדָשִׁים לְעַמּוֹ יִשְׂרָאֵל לְזִכָּרוֹן'. וְאֵינוֹ חוֹתֵם בָּהּ, וּמַתְחִיל בִּבְרָכָה רְבִיעִית וְגוֹמֵר.
If he remembers after beginning the fourth blessing, he should complete it68 without making any additions. He need not repeat the entire grace.69 The same rules apply on Chol HaMo’ed.70וְאִם נִזְכָּר אַחַר שֶׁהִתְחִיל בִּבְרָכָה רְבִיעִית – גּוֹמֵר אוֹתָהּ וְאֵינוֹ חוֹזֵר. וְכֵן בְּחֻלּוֹ שֶׁל מוֹעֵד.
When a person reciting grace 71 on Chanukah or on Purim forgets to mention the uniqueness of the day in grace, he need not repeat the grace.72וּבַחֲנֻכָּה וּבְפּוּרִים שָׁכַח וְלֹא הִזְכִּיר הָעִנְיַן בְּבִרְכַּת הַמָּזוֹן, אֵינוֹ חוֹזֵר.
14. The following rules apply to a person who ate and forgot to recite grace: If he remembers before his food becomes digested,73 he should return74 and recite grace. If he remembers after his food becomes digested, he should not return and recite grace.75ידמִי שֶׁאָכַל וְשָׁכַח וְלֹא בֵּרֵךְ: אִם נִזְכָּר קֹדֶם שֶׁיִּתְעַכֵּל הַמַּאֲכָל שֶׁבְּמֵעָיו – חוֹזֵר וּמְבָרֵךְ; נִתְעַכֵּל הַמָּזוֹן שֶׁבְּמֵעָיו - אֵינוֹ חוֹזֵר וּמְבָרֵךְ.
If a person forgets and is unsure whether he recited grace or not,76 he must return and recite grace,77 provided his food has not become digested.78וְכֵן אִם נֶעְלָם מִמֶּנּוּ וְלֹא יָדַע אִם בֵּרֵךְ אוֹ לֹא בֵרֵךְ – חוֹזֵר וּמְבָרֵךְ; וְהוּא שֶׁלֹּא נִתְעַכֵּל הַמָּזוֹן שֶׁבְּמֵעָיו.