The obligation to recite the Grace after Meals (Birkat HaMazon) is based on the verse in next week’s Torah portion,
יךָ עַל הָאָרֶץ הַטֹבָה אֲשֶר נָתַן לָך-וְאָכַלְתָ וְשָבָעְתָ וּבּµרַכְתָ אֶת ה אֱלֹהֶ ְ׃ – “You will eat and be full, and you will bless the L-rd, your G-d, for the good land He has given you.” According to our sages, the word הַטֹבָה (the good) is referring to the third blessing of Birkat HaMazon where we pray for Jerusalem that is called “good,” as explained above. This blessing was composed by Kings David and Solomon when they conquered Jerusalem and built the Beit HaMikdash respectively.
Since this blessing is of Biblical origin, it was recited even before the time of Kings David and Solomon (as a prayer for the future building of Jerusalem and the Beit HaMikdash), but it didn’t have a specific text. After conquering Jerusalem, King David wrote a text about the strengthening of Jerusalem while Solomon added a text about the strengthening of the Beit HaMikdash after he built it. After the destruction, the sages changed the text so that we now pray for its rebuilding.
The rest of this article will focus on the laws and meanings of the third blessing of Birkat HaMazon.
The Details
The Davidic Dynasty
It’s essential to pray for the restoration of the Davidic dynasty in the third blessing of Birkat HaMazon (Boneh Yerushalayim) since it was only through King David that Jerusalem was established (and it will be one of his descendants who will rebuild it).
Praying for Sustenance
This blessing includes a prayer for continued sustenance, as we say, אֱלֹהּµ -ינוּ אָבִּינוּ רְעּµנוּ זוֹנּµנוּ פַרְנְסּµנוּ וְכַלְכְלּµנוּ וְהַרְוִּיחּµנוּ וְהַרְוַח לָנוּ יְיָ אֱלֹהּµ -ינוּ מְהּµרָה מִּכָל־צָרוֹתּµינוּ: וְנָא אַל־תַצְרִּיכּµנוּ יְיָ אֱלֹהּµינוּ. לֹא לִּידּµי מַתְנַת בָשָר וָדָם וְלֹא לִּידּµי הַלְוָאָתָם כִּי אִּם לְיָדְךָ הַמְלּµאָה הַפְתוּחָה הַקְדוֹשָה וְהָרְחָבָה שֶלּא נּµבוֹש וְלא נִּכָלּµם לְעוֹלָם וָעֶד. which means; “Our G-d, our Father tend us, nourish us, maintain us, sustain us, relieve us and grant us relief, L-rd, our G-d, speedily from all our troubles. L-rd, our G-d, may we never be in need of the gifts of men nor of their loans, but only of Your hand which is full, open, holy and generous, so that we may not be shamed or humiliated forever and ever.”
The commentaries question why we pray for sustenance in the middle of a blessing about rebuilding Jerusalem. They explain that, according to the Talmud, ever since the destruction of Jerusalem and the Beit Hamikdash, the world no longer enjoys the same physical beneficence as it did prior to that. (For example, the taste of fruit was diminished.) As we say in the Yom Kippur Musaf: “And since we have been deprived of all these (the Beit HaMikdash etc.), troubles have overwhelmed us. Afflictions have passed over our heads. We sought salvation, but it was not to be found; peace—and behold, retribution... The glory of the land has turned against us. It has sprouted—but not for blessing.” As such, in the blessing about rebuilding Jerusalem, we pray that even during this era of exile, G-d should sustain and bless us so that we have no need to rely on any other human being for our sustenance.
Amen
We say “amen” at the end of the third blessing of Birkat HaMazon although usually one should not say “amen” after their own blessings. The reason for this depends on the following dispute:
- Some say that one should never say amen after any blessing that they say. Ashkenazim follow this opinion.
- Others say that one should say amen after their own blessing if it is the final blessing in a series of blessings. Sefardim follow this opinion and say “amen” after they finish the Amidah, the morning blessings, and more.
According to the first opinion the reason we say “amen” after Boneh Yerushalayim is to indicate that this is the last blessing of Biblical origin in Birkat HaMazon and that the final blessing is of Rabbinic origin. According to the second opinion we say “amen” after Boneh Yerushalayim just as we say “amen” after every series of Brachot. (The last blessing of Birkat HaMazon was added by the Rabbis and isn’t considered part of the series.)
A Quiet Amen
Some say that this “amen” should be recited quietly so as not to publicize that the final blessing is “only” of Rabbinic origin which may cause them to be lax in reciting it. Sefardim follow this opinion. Other say that one may say “amen” out loud as doing so could only lead to laxity in the Talmudic era when certain workers were exempted from saying the final blessing. This might cause others to also consider it unimportant. Nowadays, when even workers must recite the final blessing, there’s no such concern, and we may therefore say amen out loud. Ashkenazim follow this opinion.
A Pause
One should pause slightly after the word “Yerushalayim” before saying “amen” in order to indicate that the word “amen” isn’t part of the blessing itself.
May G-d soon rebuild Jerusalem, city of our Holy Sanctuary, speedily in our days. Amen! Wishing you a Shabbat Nachamu and Tu Be’Av Shalom Umevorach!
Copyright 2025 by Rabbi Aryeh Citron
