Laws Relating to Birkat HaMazon (3)

 

Translated by David Silverberg 

I)RECITING "AMEN" AFTER "BONEI BE-RACHAMAV YERUSHALAYIM"

 

     One recites "amen" after the berakha of "bonei be-rachamav Yerushalayim," and one may do so in a loud voice.

 

THE SOURCE OF THE HALAKHA

 

     The Gemara (Berakhot 45b) says that one recites "amen" after the berakha of "bonei Yerushalayim" so as to mark a distinction between the berakhot required by Torah law ("mi-de'orayta") and the fourth and final berakha, whose obligation is rabbinic in nature.  (See our previous discussion concerning this distinction between the Biblical and rabbinic requirements of birkat ha-mazon.)

 

     The Gemara records that Abaye would recite "amen" in a loud voice in order to signify to the nearby workers to return to work, as birkat ha-mazon has ended.  (In talmudic times, employees were exempt from the fourth berakha so as not to take time away from their work.)  Rav Ashi, by contrast, would make a point of reciting "amen" softly, so as not to appear as undermining the importance of the fourth berakha.  The Shulchan Arukh (188:2) rules in accordance with Rav Ashi.

 

     Does the one leading the recitation of birkat ha-mazon (the "mezamen") recite "amen" aloud?  The Rema maintains that he in fact does.  He explains that since the others recite "amen" after all the berakhot, the leader's recitation is indiscernible.  It would turn out, then, that while reciting birkat ha-mazon not in the presence of a "zimun" (a joint recitation of birkat ha-mazon by three individuals), one should refrain from reciting "amen" in a loud voice.

 

     However, the Mishna Berura (2) and Megan Avraham (1) cite from the Rema in Darkhei Moshe another basis for allowing an audible recitation of "amen' after the third berakha.  The Darkhei Moshe explains that the concern spoken of by Rav Ashi existed only in earlier times when employees would not recite the fourth berakha of birkat ha-mazon.  There was thus reason to worry that the workers would belittle the halakhic importance of this berakha.  Nowadays, when everyone recites this final berakha, we have no reason to concern ourselves with the possible belittling of this berakha. 

 

According to this approach, one may recite "amen" aloud even when conducting birkat ha-mazon in private.  Indeed, this has evolved as the prevalent custom.

 

II) WHEN IN DOUBT AS TO WHETHER HAVING RECITED BIRKAT HA-MAZON

 

     If one is unsure whether or not he recited birkat ha-mazon, he must recite birkat ha-mazon (including all four berakhot).  In a later issue we will discuss the applicability of this halakha to women.

 

THE SOURCE OF THE HALAKHA

 

     The Talmud Yerushalmi (Berakhot, 1) writes that whereas birkat ha-mazon is required on the level of Torah law, one must recite it when a doubt arises whether he had previously done so.  The Shulchan Arukh (184:4) codifies this ruling of the Yerushalmi.

 

     At first glance, however, it would seem that in such a situation one should not recite the fourth berakha ("ha-tov ve-ha-meitiv"), whose recitation constitutes a rabbinic obligation, regarding which we generally rule leniently in situations of doubt.  Indeed, we find such a ruling in the Chiddushei Ha-Ramban (Shabbat 23a).

 

     Two factors, however, may dictate otherwise.  The Ba'al Ha-eshkol (vol. 1, p. 41) writes that in such a situation one should recite the fourth berakha for if not, people may come to belittle its importance.  A more fundamental reason was given by the Radbaz (cited in Shut Yeshu'ot Yaakov, 438).  Once Chazal added a berakha to the three berakhot instituted by the Torah, we view the resultant birkat ha-mazon as a single, indivisible entity.  We must therefore rule stringently with regard to the fourth berakha, as well, in situations (such as this) when we must rule stringently with regard to the others.

 

     As far as the final halakha is concerned, the Sefardic authorities - Ben Ish Chai (Chukat 9), Kaf Ha-chayim (184:15), and Yalkut Yossef (p. 282) - rule that when unsure whether having recited birkat ha-mazon, one omits the fourth berakha.  By contrast, the Magen Avraham and Shulchan Arukh Ha-rav (184:2), as well as the Mishna Berura (13), require one in this situation to recite the fourth berakha, as well.