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2 ‎[1] This is the order of the blessings of the grace after meals:
The first blessing [thanks God for providing our] sustenance;
The second blessing [thanks God for granting us] *Eretz* [*Yisrael*];
The third blessing [praises God as] "the builder of Jerusalem"; and
The fourth blessing [praises God as] "He who is good and does good."
The first blessing was instituted by Moses, our teacher; the second blessing by Joshua; the third by King David and his son, Solomon; and the fourth by the Sages of the *Mishnah*. ‎[2] When workers are employed by an employer and eat a meal of bread, they should not recite a blessing before eating. Similarly, they should recite only two blessings after eating so that they do not neglect their employer's work.
[In such an instance,] the complete text of the first blessing should be recited. 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, and conclude using the standard conclusion of the second blessing.
If they do not receive a wage, but only meals in return for their services or if they eat together with their employer, they should recite the full text of the four blessings as others do. ‎[3] The blessing for *Eretz Yisrael* should include an acknowledgement of thanks [to God] at its beginning and at its conclusion. It should conclude: "[Blessed are You, God,] for the land and for the sustenance." Whoever does not include the phrase "a precious, good, and spacious land" in the blessing for *Eretz Yisrael* does not fulfill his obligation.
A person must mention the covenant [of circumcision] and the Torah [in this blessing], mentioning the covenant before the Torah. [The reason for this order 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]. 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." ‎[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...."
One should conclude: "[Blessed are You, God,] who will build Jerusalem," or "...who will comfort His people Israel with the building of Jerusalem." For this reason, this blessing is referred to as "the blessing of comfort."
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. ‎[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.
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 "... who will build Jerusalem."
On the Sabbath, in the midst [of the blessing], one should say:
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 to 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.
On the festivals, 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. ‎[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*.
When a festival or *Rosh Chodesh* falls on the Sabbath, one recites *R'tzey vahachalitzenu* first, 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. ‎[7] In the fourth blessing, one must mention God's sovereignty three times.
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]. ‎[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. [Afterwards,] he concludes, *Harachaman*.... ‎[9] The blessing for the bridegroom is recited after these four blessings at each meal eaten in the place of the wedding celebration. This blessing should not be recited by servants or by minors.
Until when is the blessing recited? When a widower marries a widow, it is recited only on the first day. 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. ‎[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.
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 people 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. The groom can be counted as part of this quorum. ‎[11] These are the seven blessings:
Blessed are You, God, our Lord, King of the universe, Creator of man.
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, 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. 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.
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.
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. Soon, 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. Blessed are You, God, who grants joy to the groom together with the bride. ‎[12] [The following rules apply when a person who is reciting grace] on a Sabbath or a festival [concludes the third blessing and] forgets to mention the aspect of holiness connected with the day: If he remembers before he begins the fourth blessing, he should recite the following:
On the Sabbath: Blessed [are You, God...] who has granted rest to His people Israel as a sign and a holy covenant. Blessed are You, God, who sanctifies the Sabbath.
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.
Afterwards, one should begin the fourth blessing and conclude grace. If he [does not] remember [the omission of the special passages until after] he begins the fourth blessing, he should cease [his prayers] and return to the beginning [of grace], the blessing for sustenance. ‎[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*:
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." The blessing does not include a *chatimah*. Afterwards, he should begin the fourth blessing and conclude grace. If he remembers after beginning the fourth blessing, he should complete it [without making any additions]. He need not repeat [the entire grace]. The same rules apply on *Chol HaMo’ed*.
[When a person reciting grace] on Chanukah or on Purim forgets to mention the uniqueness of the day in grace, he need not repeat [the grace]. ‎[14] [The following rules apply to] a person who ate and forgot to recite grace: If he remembers before his food becomes digested, he should return and recite grace. If he remembers after his food becomes digested, he should not return and recite grace.
If a person forgets and is unsure whether he recited grace or not, he must return and recite grace, provided his food has not become digested.
Version: Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007
Source: https://www.nli.org.il/he/books/NNL_ALEPH001020101/NLI
License: CC-BY-NC