Laws Relating to Birkat HaMazon (5)

Translated by David Silverberg

ONE WHO OMITS "RETZEI" OR "YA'ALE V-YAVO" AND REMEMBERS DURING "BONEI YERUSHALAYIM"

          The following guidelines should be followed when one forgets "retzei" but remembers soon thereafter.

If he remembers after reciting the words:

1. "Barukh Ata" [before the words "bonei Yerushalayim"]: he returns to "retzei."
2. "Barukh Ata Hashem": he adds the words, "lamedeni chukekha" (to avoid reciting a wasted berakha, as the expression, "Barukh Ata Hashem lamedeni chukha" constitutes a complete verse - Tehillim 119:12), and then returns to "retzei."
3. "... bonei be-rachamav Yerushalayim, amen": (or even the first word "bonei") He recites: "Barukh Ata Hashem Elokeinu Melekh ha-olam she-natan Shabbatot li-menucha le-amo Yisrael be-ahava le-ot ul-brit.  Barukh Ata Hashem mekadesh ha-Shabbat."  One who does not know this text [and does not have it available in a "birkon"] returns to the beginning of birkat ha-mazon, unless he remembers at least the beginning and end (Mishna Berura 188:17).
4. "Barukh Ata Hashem Elokeinu Melekh ha-olam" (the beginning of the fourth berakha): he recites the text cited above, starting from "she-natan Shabbatot..."
5. "...Melekh ha-olam ha-kel": he returns to the beginning of birkat ha-mazon.

          The same procedures should be followed on Yom Tov, (upon omitting "ya'ale ve-yavo" only the text inserted in scenario 3 should be modified as follows: "Barukh... ha-olam asher natan yamim tovim le-Yisrael le-sasson ul-simcha et yom chag ha -[name of the festival] ha-zeh.  Barukh Ata Hashem Mekadesh Yisrael veha-zmanim."  (On Rosh Hashana: "... asher natan yamim tovim le-amo Yisrael, et Yom Ha-zikaron ha-zeh... ")

          On Rosh Chodesh, the text reads, "Barukh Ata Hashem... ha-olam she-natan roshei chodashim le-amo Yisrael le-zikaron."

The Source of the Halakha

          The Gemara in Masekhet Berakhot (49a) writes that if one forgot to recite "retzei" in birkat ha-mazon on Shabbat and remembers after completing the third berakha ("bonei Yerushalayim") but before beginning the fourth, he recites the following text: "Barukh Ata Hashem Elokeinu Melekh ha-olam she-natan Shabbatot li-mnucha le-amo Yisrael, be-ahava le-ot ul-brit.  Barukh Ata Hashem mekadesh ha-Shabbat."

          If, however, the individual had not completed the third berakha entirely, but had recited only, "Barukh Ata," he may simply go back and recite "retzei" (Mishna Berura 188:22). 

          The authorities dispute the halakha when one does not complete the third berakha entirely but does mention God's Name in the conclusion: "Barukh Ata Hashem" (as opposed to the previous case discussed, when the individual had reached only the word "Ata").  The Mishna Berura (188:22; Sha'ar Ha-tziyun 18) rules that the individual should recite "lamedeni chukekha," as one should do in any instance when he improperly began a berakha and said, "Barukh Ata Hashem."  (Whereas "Barukh Ata Hashem lamedeni chukekha" appears as a complete verse in Tehillim, this solution effectively avoids the recitation of a "berakha le-vatala" - wasted berakha.)  We then consider the individual as not having completed the berakha, and, as such, he may simply return to "retzei."

          The Gemara adds that this solution, of reciting the special insert, "she-natan Shabbatot...," cannot be employed if the individual had already begun the fourth berakha before remembering that he had not recited "retzei."  Once he had begun the berakha of "ha-tov veha-meitiv," he must start birkat ha-mazon over from the beginning.  At which point do we consider the individual as having begun the fourth berakha?  If the individual recited only "Barukh Ata Hashem Elokeinu Melekh ha-olam," must he return to the beginning of birkat ha-mazon?  Perhaps he too, may simply recite the special insert, starting from "she-natan Shabbatot" (whereas he had already recited the first clause, "Barukh Ata Hashem..."). 

          This question relates to a fundamental issue concerning intent while reciting berakhot.  What is the halakha if an individual begins reciting a berakha until the words "Melekh ha-olam," with the intention of reciting "borei peri ha-etz," and suddenly realizes that he has before him water, not fruit?  May he simply conclude the berakha with the words, "sheha-kol nihya bi'dvaro" and drink the water, despite his having recited the beginning of the berakha with the intention of concluding, "borei peri ha-etz?"  The Gemara earlier in Masekhet Berakhot (20a) raises this question and leaves it unresolved.  The Shulchan Arukh (209:1) rules that the incorrect intention does not invalidate the berakha, since a well-established principle in halakha dictates avoiding reciting berakhot whose requirement is in doubt ("safek berakhot le-hakel").

          In light of this ruling of the Shulchan Arukh, it behooves us to determine whether or not mentioning Shabbat (i.e. reciting "retzei") or Yom Tov (i.e. reciting "ya'ale ve-yavo") in birkat ha-mazon constitutes a Biblical obligation.  The Rosh (Berakhot 7:23) and others maintain that these additions to birkat ha-mazon are required only by force of rabbinic ordinance.  Therefore, the aforementioned ruling of the Shulchan Arukh applies to our case, as well: one who remembers having omitted "retzei" after having begun the fourth berakha until "Melekh ha-olam" should simply insert the special text, starting from the words, "she-natan Shabbatot..."  This is indeed the ruling of the Chayei Adam (47:18).

          This discussion concerning one who omits "retzei" on Shabbat applies as well to one who forgets to insert "ya'ale ve-yavo" on Yom Tov.  The only difference concerns the text inserted when one remembers his mistake in between the third and fourth berakhot.  On Yom Tov, the text reads as follows: "Barukh... ha-olam asher natan yamim tovim le-Yisrael le-sasson ul-simcha et yom chag ha-[name of the festival] ha-zeh.  Barukh Ata Hashem Mekadesh Yisrael veha-zmanim."  (Gemara & Shulchan Arukh, ibid.)

          On Rosh Chodesh, one inserts the following text: "Barukh Ata Hashem... ha-olam she-natan rashei chodashim le-amo Yisrael le-zikaron."  One does not, however, conclude this recitation with a berakha (like the berakha that concludes the inserts for Shabbat and Yom Tov), since one need not repeat birkat ha-mazon on Rosh Chodesh should he omit "ya'ale ve-yavo."  (See Mishna Berura 25 and Bei'ur Halakha, who notes that most authorities rule that the text for Rosh Chodesh begins with "Barukh Ata Hashem" despite the fact that it does not conclude with a berakha.)