Why a Level 4 devoted to the Alter Rebbe ? The Alter Rebbe’s Shulchan Aruch is not a commentary on the Mehaber (מחבר) — it is a complete, self-standing Shulchan Aruch, written by the Alter Rebbe (Rabbi Schneur Zalman of Liadi, founder of Habad, disciple of the Maggid (מגיד) of Mezeritch). Its singularity : it combines halakha (הלכה) + טעמי המצוות + inner dimension in one work, and rules with a unique Talmudic rigor.
For Habad, the Alter Rebbe is הפוסק האחרון — his psak is the deciding authority. This page gathers the Rav’s way on siman קפ״ז — דִּיּוּקִים בְּנֻסַּח בִּרְכַּת הַמָּזוֹן (the precise details in the text of birkat hamazon), which unfolds in the Rav over ט׳ סְעִיפִים (nine seifim) : from the order of the three Torah blessings (ha-Zan, birkat ha’aretz, bonei Yerushalayim) and the institution of their matbéa by Moshe, Yehoshua, David and Shlomo, to the indispensable essence of each blessing (opening and closing, hodaa, brit and Torah, malkhut beit David), to the additions one must not say (“the one who adds detracts”), to the wording for women, to “al hanissim” of Hanukkah and Purim, up to the fine nuances of the nusach.
שולחן ערוך הרב — סימן קפ״ז — דִּיּוּקִים בְּנֻסַּח בִּרְכַּת הַמָּזוֹן
The full text of the Alter Rebbe’s Shulchan Aruch
שולחן ערוך הרב, סימן קפ״ז — דִּיּוּקִים בְּנֻסַּח בִּרְכַּת הַמָּזוֹן — וּבוֹ ט׳ סְעִיפִים
The Alter Rebbe’s own text (Sefaria source Shulchan_Arukh_HaRav,_Orach_Chayim.187), followed by our English translation. The siman comprises nine seifim (ט׳ סְעִיפִים ; seif k → .187.k).
סעיף א סֵדֶר בִּרְכַּת הַמָּזוֹן — ג׳ בְּרָכוֹת מִן הַתּוֹרָה.
דִּיּוּקִים בְּנֻסַּח בִּרְכַּת הַמָּזוֹן, וּבוֹ ט׳ סְעִיפִים:
סֵדֶר בִּרְכַּת הַמָּזוֹן: רִאשׁוֹנָה בִּרְכַּת "הַזָּן", שְׁנִיָּה בִּרְכַּת הָאָרֶץ, שְׁלִישִׁית "בּוֹנֵה יְרוּשָׁלָיִם". וּשְׁלָשְׁתָּן מִן הַתּוֹרָה, שֶׁנֶּאֱמַר "וְאָכַלְתָּ וְשָׂבָעְתָּ וּבֵרַכְתָּ" — זוֹ בִּרְכַּת "הַזָּן", שֶׁהִיא עַל אֲכִילָה וּשְׂבִיעָה, "עַל הָאָרֶץ" — זוֹ בִּרְכַּת הָאָרֶץ, "הַטּוֹבָה" — זוֹ יְרוּשָׁלַיִם, כְּמוֹ שֶׁכָּתוּב "הָהָר הַטּוֹב הַזֶּה וְהַלְּבָנוֹן":
The order of birkat hamazon: first the blessing “ha-Zan,” second birkat ha’aretz, third “bonei Yerushalayim.” The three are of the Torah, for it is said “you shall eat and be satisfied and bless” — this is the blessing “ha-Zan,” which is over eating and satiety; “for the land” — this is birkat ha’aretz; “the good” — this is Jerusalem, as it is written “this good mountain and the Lebanon.”
סעיף ב מִן הַתּוֹרָה יָכוֹל לְאָמְרָהּ בְּכָל מַטְבֵּעַ, וּבָאוּ וְתִקְּנוּ.
מִן הַתּוֹרָה יָכוֹל לְאָמְרָהּ בְּאֵיזֶה מַטְבֵּעַ שֶׁיִּרְצֶה כָּל אֶחָד כְּפִי דַּעְתּוֹ וְהַרְחָבַת לְשׁוֹנוֹ, וּבָאוּ מֹשֶׁה וִיהוֹשֻׁעַ וְדָוִד וּשְׁלֹמֹה וְתִקְּנוּ הַמַּטְבֵּעַ לְכָל בְּרָכָה וּבְרָכָה בִּזְמַנָּם לְפִי מַה שֶּׁנִּתְוַסֵּף טוֹבָה לְיִשְׂרָאֵל:
From the Torah, one could say it in whatever formula each wished, according to his understanding and the fluency of his tongue; and Moshe, Yehoshua, David and Shlomo came and instituted the formula (matbéa) of each blessing in their time, according to the good that was added for Israel.
סעיף ג מֹשֶׁה, יְהוֹשֻׁעַ, דָּוִד וּשְׁלֹמֹה תִּקְּנוּ הַמַּטְבֵּעַ.
כֵּיצַד? מֹשֶׁה תִּקֵּן מַטְבֵּעַ בִּרְכַּת "הַזָּן" בְּשָׁעָה שֶׁיָּרַד הַמָּן לְיִשְׂרָאֵל. יְהוֹשֻׁעַ תִּקֵּן מַטְבֵּעַ בִּרְכַּת הָאָרֶץ כֵּיוָן שֶׁנִּכְנְסוּ לָאָרֶץ, שֶׁקֹּדֶם כִּבּוּשׁ הָאָרֶץ הָיוּ אוֹמְרִים בְּמַטְבֵּעַ אַחֶרֶת. וְדָוִד וּשְׁלֹמֹה תִּקְנוּ מַטְבֵּעַ בִּרְכַּת "בּוֹנֵה יְרוּשָׁלָיִם". דָּוִד תִּקֵּן "עַל יִשְׂרָאֵל עַמֶּךָ וְעַל יְרוּשָׁלַיִם עִירֶךָ" (שֶׁקֹּדֶם לָכֵן הָיוּ מְבַקְּשִׁים סְתָם עַל הַ"מָּקוֹם אֲשֶׁר יִבְחַר ה׳ לְשַׁכֵּן שְׁמוֹ שָׁם"), וּשְׁלֹמֹה תִּקֵּן "עַל הַבַּיִת הַגָּדוֹל וְהַקָּדוֹשׁ שֶׁנִּקְרָא שִׁמְךָ עָלָיו".
וְאָנוּ אֵין אָנוּ אוֹמְרִים בִּרְכַּת הָאָרֶץ וּ"בוֹנֵה יְרוּשָׁלָיִם" בְּאוֹתוֹ הַמַּטְבֵּעַ מַמָּשׁ, כִּי הֵם הָיוּ מְבַקְּשִׁים לְהַמְשִׁיךְ שַׁלְוַת הָאָרֶץ וְהַמַּלְכוּת וְהַבַּיִת, וְאָנוּ מְבַקְּשִׁים לְהַחֲזִירָם לָנוּ בְּקָרוֹב:
How so? Moshe instituted the formula of “ha-Zan” when the manna came down for Israel. Yehoshua instituted the formula of birkat ha’aretz when they entered the land, for before the conquest of the land they would say another formula. David and Shlomo instituted the formula of “bonei Yerushalayim.” David instituted “over Israel Your people and over Jerusalem Your city” (for before that they would ask generally over “the place the Lord will choose to cause His name to dwell there”), and Shlomo instituted “over the great and holy House upon which Your name is called.” And we do not say birkat ha’aretz and “bonei Yerushalayim” in that very formula, for they were asking to prolong the tranquility of the land, the kingdom and the House, whereas we ask to restore them to us soon.
סעיף ד כָּל הַמְשַׁנֶּה מִמַּטְבֵּעַ — לֹא יָצָא ; עִקַּר הַמַּטְבֵּעַ הַמְעַכֵּב.
כָּל הַמְשַׁנֶּה מִמַּטְבֵּעַ שֶׁטָּבְעוּ (חֲכָמִים) — לֹא יָצָא יְדֵי חוֹבָתוֹ, וּמַחֲזִירִין אוֹתוֹ.
וְעִקַּר הַמַּטְבֵּעַ הַמְעַכֵּב בְּבִרְכַּת "הַזָּן", הִיא פְּתִיחַת הַבְּרָכָה וַחֲתִימָתָהּ לְבַד. וּבְבִרְכַּת הָאָרֶץ צָרִיךְ לוֹמַר בָּהּ הוֹדָאָה תְּחִלָּה וָסוֹף, וּבְרִית וְתוֹרָה בָּאֶמְצַע, שֶׁעַל יְדֵי בְּרִית נִתְּנָה הָאָרֶץ לְאַבְרָהָם בְּפָרָשַׁת מִילָה: "וְנָתַתִּי לְךָ וּלְזַרְעֲךָ אַחֲרֶיךָ אֵת אֶרֶץ מְגֻרֶיךָ וְגוֹ׳", וּבִזְכוּת הַתּוֹרָה וְהַמִּצְוֹת יָרְשׁוּ אֶת הָאָרֶץ, שֶׁנֶּאֱמַר "לְמַעַן תִּחְיוּן וּרְבִיתֶם וּבָאתֶם וִירִשְׁתֶּם אֶת הָאָרֶץ וְגוֹ׳", וְאוֹמֵר: "וַיִּתֵּן לָהֶם אַרְצוֹת גּוֹיִם וְגוֹ׳ בַּעֲבוּר יִשְׁמְרוּ חֻקָּיו וְתוֹרֹתָיו וְגוֹ׳".
וְהַפּוֹחֵת — לֹא יִפְחֹת מֵהוֹדָאָה אַחַת. וְכָל הַפּוֹחֵת מֵהוֹדָאָה אַחַת — הֲרֵי זֶה מְגֻנֶּה. וְצָרִיךְ לְהַזְכִּיר שִׁבְחָהּ שֶׁל אֶרֶץ יִשְׂרָאֵל, שֶׁהִיא "אֶרֶץ חֶמְדָּה טוֹבָה וּרְחָבָה", מִפְּנֵי שֶׁמָּצִינוּ שֶׁנִּשְׁתַּבְּחָה בָּזֶה הַלָּשׁוֹן, שֶׁנֶּאֱמַר "אֶל אֶרֶץ טוֹבָה וּרְחָבָה וְגוֹ׳", וְאוֹמֵר: "וְאֶתֶּן לָךְ אֶרֶץ חֶמְדָּה וְגוֹ׳".
וּבְ"בוֹנֵה יְרוּשָׁלָיִם" צָרִיךְ לְהַזְכִּיר מַלְכוּת בֵּית דָּוִד, מִפְּנֵי שֶׁעַל יְדֵי דָּוִד נִתְקַדְּשָׁה יְרוּשָׁלַיִם.
וְאִם חִסַּר אֶחָד מִכָּל אֵלֶּה, שֶׁלֹּא אָמַר "אֶרֶץ חֶמְדָּה טוֹבָה וּרְחָבָה", אוֹ שֶׁלֹּא הִזְכִּיר בְּרִית אוֹ תּוֹרָה בְּבִרְכַּת הָאָרֶץ, אוֹ מַלְכוּת בֵּית דָּוִד בְּ"בוֹנֵה יְרוּשָׁלָיִם" — לֹא יָצָא יְדֵי חוֹבָתוֹ, וּמַחֲזִירִים אוֹתוֹ לְרֹאשׁ בִּרְכַּת הַמָּזוֹן, כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִימָן קפ״ח (הוֹאִיל וְשִׁנָּה הַמַּטְבֵּעַ שֶׁטָּבְעוּ הַנְּבִיאִים. אֲבָל הוֹדָאָה תְּחִלָּה וָסוֹף אֵינָהּ מְעַכֶּבֶת, כֵּיוָן שֶׁחָתַם "בָּרוּךְ אַתָּה ה׳, עַל הָאָרֶץ וְכוּ׳").
וּבְבִרְכַּת הַזָּן, אֲפִלּוּ אָמַר: "בְּרִיךְ רַחֲמָנָא מַלְכָּא מָארֵיהּ דְּהַאי פִּיתָּא, בְּרִיךְ רַחֲמָנָא דְּזָן כּוּלַּה" — יָצָא, שֶׁכֵּיוָן שֶׁפָּתַח וְחָתַם בְּ"בָרוּךְ" אַף עַל פִּי שֶׁדִּלֵּג כָּל הַשְּׁאָר — אֵין זֶה מְשַׁנֶּה מִמַּטְבֵּעַ שֶׁטָּבְעוּ חֲכָמִים, לְבַד מֵהַתֵּבוֹת שֶׁהִזְכִּירוּ חֲכָמִים שֶׁיֵּשׁ בָּהֶם הַקְפָּדָה, כְּגוֹן אֵלּוּ שֶׁנִּתְבָּאֲרוּ, וּכְמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן ס״ו וס״ח.
וּמִכָּל מָקוֹם, לְכַתְּחִלָּה צָרִיךְ לוֹמַר כָּל הַמַּטְבֵּעַ כְּתִקּוּנָהּ, אִם לֹא לִקְטַנִּים פְּחוּתִים מִשְּׁמוֹנֶה שָׁנִים, שֶׁמְּחַנְּכִין אוֹתָם בְּבִרְכַּת הַמָּזוֹן מְעַט מְעַט (מִכָּל בְּרָכָה, עַד שֶׁיֵּדְעוּ לְבָרֵךְ כָּל בְּרָכָה כְּתִקּוּנָהּ). וְכֵן בִּשְׁעַת הַדְּחָק, שֶׁהוּא נֶחְפָּז וְלֹא יוּכַל לְבָרֵךְ בְּכַוָּנָה אִם יִצְטָרֵךְ לְבָרֵךְ כָּל בְּרָכָה אֲרֻכָּה כְּתִקּוּנָהּ — יָכוֹל לְקַצֵּר וּלְדַלֵּג בְּבִרְכַּת הָאָרֶץ וּבְ"בוֹנֵה יְרוּשָׁלָיִם" מַה שֶּׁאֵינָן מֵעִנְיְנֵי הַבְּרָכָה. וְאֵין צָרִיךְ לוֹמַר בִּבְרָכָה רְבִיעִית, שֶׁהַהוֹסָפָה שֶׁבָּהּ אֵינוֹ אֶלָּא מִנְהָג לְבַד וְלֹא מִטֹּפֶס הַבְּרָכָה. אֲבָל בְּבִרְכַּת "הַזָּן" אֵין לְדַלֵּג בָּהּ (הוֹאִיל וְכֻלָּהּ מֵעֵין הַבְּרָכָה):
Whoever changes from the formula the (Sages) coined has not fulfilled his obligation, and we make him repeat. The essential indispensable formula in “ha-Zan” is only the opening of the blessing and its conclusion. And in birkat ha’aretz one must say in it a thanksgiving at the beginning and end, and “brit ve-Torah” (covenant and Torah) in the middle, for through the covenant the land was given to Avraham in the passage of circumcision: “I will give to you and to your seed after you the land of your sojournings etc.,” and by the merit of the Torah and the commandments they inherited the land, as it is said “that you may live and multiply and come and inherit the land etc.,” and it says: “He gave them the lands of nations etc. that they might keep His statutes and His teachings etc.” One who reduces — let him not reduce below one thanksgiving; and whoever reduces below one thanksgiving is disgraceful. And one must mention the praise of the Land of Israel, that it is “a desirable, good and spacious land,” because we find it was praised in this language, as it is said “to a good and spacious land etc.,” and it says: “I will give you a desirable land etc.” And in “bonei Yerushalayim” one must mention the kingdom of the house of David, for through David Jerusalem was sanctified. And if he omitted one of all these — that he did not say “a desirable, good and spacious land,” or did not mention brit or Torah in birkat ha’aretz, or the kingdom of the house of David in “bonei Yerushalayim” — he has not fulfilled his obligation, and we make him return to the beginning of birkat hamazon, as will be explained in siman 188 (since he changed the formula the prophets coined. But the thanksgiving of beginning and end is not indispensable, once he has concluded “Blessed are You, Lord, for the land etc.”). And in birkat ha-Zan, even if he said: “Blessed is the Merciful One, King, Master of this bread, blessed is the Merciful One who nourishes all” — he has fulfilled, for since he opened and closed with “Baruch,” even though he skipped all the rest — this is not a change from the formula the Sages coined, apart from the words the Sages mentioned about which there is insistence, such as those explained, and as explained in simanim 66 and 68. Nevertheless, ideally one must say the whole formula properly, except for young children under eight years, whom we train in birkat hamazon little by little (of each blessing, until they know to bless each blessing properly). Likewise in pressing circumstances, when he is hurried and cannot bless with intention if he must say each long blessing properly — he may shorten and skip in birkat ha’aretz and “bonei Yerushalayim” what is not of the matters of the blessing. And needless to say in the fourth blessing, whose addition is only a custom and not of the fabric of the blessing. But in the blessing “ha-Zan” one may not skip in it (since all of it is of the essence of the blessing).
סעיף ה "בָּרוּךְ מַשְׂבִּיעַ לָרְעֵבִים" — אֵין לְאָמְרוֹ, הַמּוֹסִיף גּוֹרֵעַ.
יֵשׁ נוֹהֲגִים לוֹמַר: "בָּרוּךְ מַשְׂבִּיעַ לָרְעֵבִים, בָּרוּךְ אַתָּה ה׳ אֱלֹקֵינוּ מֶלֶךְ הָעוֹלָם הַזָּן כוּ׳". וְאֵין לְאָמְרוֹ, שֶׁאֵינוֹ מִמַּטְבֵּעַ הַבְּרָכָה, וְהַמּוֹסִיף — גּוֹרֵעַ. וְלֹא יֹאמַר: "כִּי לְעוֹלָם חַסְדּוֹ עִמָּנוּ", כִּי חֲסָדָיו הֵם עִם כָּל חַי:
Some have the custom to say: “Blessed is He who satisfies the hungry, Blessed are You, Lord our God, King of the universe, who nourishes etc.” And it should not be said, for it is not of the formula of the blessing, and one who adds — detracts. And one should not say: “for His kindness is forever with us,” for His kindnesses are with every living thing.
סעיף ו "בְּרִית וְתוֹרָה" — לֹא הַתֵּבוֹת מַמָּשׁ אֶלָּא הָעִנְיָן.
בְּבִרְכַּת הָאָרֶץ לֹא יֹאמַר: "עַל שֶׁהִנְחַלְתָּ לַאֲבוֹתֵינוּ אֶרֶץ חֶמְדָּה טוֹבָה וּרְחָבָה בְּרִית וְתוֹרָה", שֶׁהֲרֵי אוֹמֵר: "עַל בְּרִיתְךָ שֶׁחָתַמְתָּ בִּבְשָׂרֵנוּ וְעַל תּוֹרָתְךָ שֶׁלִּמַּדְתָּנוּ", וְדַי בְּפַעַם אֶחָת. וּמַה שֶּׁאָמְרוּ שֶׁצָּרִיךְ לְהַזְכִּיר "בְּרִית וְתוֹרָה" — לֹא הַתֵּבוֹת מַמָּשׁ, אֶלָּא הָעִנְיָן:
In birkat ha’aretz one should not say: “for having given our fathers a desirable, good and spacious land, covenant and Torah,” since he says: “for Your covenant which You sealed in our flesh and for Your Torah which You taught us,” and once is enough. And what they said, that one must mention “brit ve-Torah” (covenant and Torah) — not the actual words, but the matter.
סעיף ז נָשִׁים בְּ"שֶׁחָתַמְתָּ בִּבְשָׂרֵנוּ" וּ"תוֹרָתְךָ שֶׁלִּמַּדְתָּנוּ".
יֵשׁ אוֹמְרִים שֶׁהַנָּשִׁים אֵין לָהֶם לוֹמַר: "עַל בְּרִיתְךָ שֶׁחָתַמְתָּ בִּבְשָׂרֵנוּ", וְנָשִׁים וַעֲבָדִים אֵין לָהֶם לוֹמַר: "וְעַל תּוֹרָתְךָ שֶׁלִּמַּדְתָּנוּ", שֶׁהֲרֵי אֵין מְצֻוִּים עַל תַּלְמוּד תּוֹרָה. וְעַכְשָׁו נָהֲגוּ לוֹמַר הַכֹּל, לְפִי שֶׁכֵּיוָן שֶׁאֵין נִקְרָא "אָדָם" אֶלָּא כְּשֶׁיֵּשׁ לוֹ אִשָּׁה, כְּמוֹ שֶׁנֶּאֱמַר "זָכָר וּנְקֵבָה בְּרָאָם, וַיִּקְרָא אֶת שְׁמָם אָדָם", הֲרֵי הַזָּכָר וּנְקֵבָה הֵם גּוּף אֶחָד, לְפִיכָךְ יְכוֹלוֹת לוֹמַר עַל בְּרִית הַזְּכָרִים: "שֶׁחָתַמְתָּ בִּבְשָׂרֵנוּ", וְכֵן "תּוֹרָתְךָ שֶׁלִּמַּדְתָּנוּ" עַל לִמּוּד הַזְּכָרִים. וְעוֹד, שֶׁגַּם הַנָּשִׁים צְרִיכוֹת לִלְמֹד מִצְוֹת שֶׁלָּהֶן, לֵידַע הַאֵיךְ לַעֲשׂוֹתָן, וְהַאֵיךְ לִזָּהֵר מִכָּל לֹא תַעֲשֶׂה שֶׁבַּתּוֹרָה שֶׁהֵן מֻזְהָרוֹת בָּהֶן כַּאֲנָשִׁים, כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן מ״ז:
Some say that women should not say: “for Your covenant which You sealed in our flesh,” and that women and slaves should not say: “and for Your Torah which You taught us,” since they are not commanded on Torah study. And now they have the custom to say all of it, because, since one is called “adam” (man) only when he has a wife, as it is said “male and female He created them, and He called their name Adam,” the male and female are one body; therefore they may say, of the covenant of the males: “which You sealed in our flesh,” and likewise “Your Torah which You taught us” of the study of the males. Moreover, women too must learn their commandments, to know how to perform them, and how to guard against every negative commandment in the Torah of which they are warned like men, as explained in siman 47.
סעיף ח בַּחֲנֻכָּה וּפוּרִים אוֹמְרִים "עַל הַנִּסִּים".
בַּחֲנֻכָּה וּפוּרִים אוֹמְרִים בְּבִרְכַּת הָאָרֶץ: "עַל הַנִּסִּים". וְאִם לֹא אֲמָרוֹ — אֵין מַחֲזִירִין אוֹתוֹ, כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִימָן תרפ״ג ותרצ״ה. וּמִכָּל מָקוֹם, יָכוֹל לוֹמַר בְּתוֹךְ "הָרַחֲמָן", שֶׁיֹּאמַר: "הָרַחֲמָן הוּא יַעֲשֶׂה לָנוּ נִסִּים וְנִפְלָאוֹת כְּמוֹ שֶׁעָשָׂה לַאֲבוֹתֵינוּ בַּיָּמִים הָהֵם בִּזְמַן וְכוּ׳". וְכֵן יֵשׁ לִנְהֹג:
On Hanukkah and Purim one says in birkat ha’aretz: “al ha-nissim” (for the miracles). And if he did not say it — we do not make him repeat, as will be explained in simanim 683 and 695. Nevertheless, he may say it within “ha-Rachaman,” saying: “The Merciful One, may He perform for us miracles and wonders as He did for our fathers in those days at this time etc.” And so one should conduct.
סעיף ט "לֹא חִסַּר לָנוּ" ; "בְּפִי כָל חַי" וְלֹא "בְּפֶה".
יֵשׁ נוֹהֲגִים לוֹמַר: "לֹא חִסַּר לָנוּ, וְאַל יְחַסֵּר לָנוּ". וְיֵשׁ נוֹהֲגִים לוֹמַר: "לֹא חָסַר, וְאַל יֶחְסַר". "בְּפִי כָּל חַי", וְלֹא "בְּפֶה", לְפִי שֶׁהוּא סָמוּךְ לְ"כָל חַי":
Some have the custom to say: “He has not caused us to lack, and may He not cause us to lack.” And some have the custom to say: “nothing was lacking, and may nothing be lacking.” “In the mouth of every living being” (befi kol hai), and not “in a mouth” (befé), because it is adjacent to “kol hai” (every living being).
הלכה למעשה — מנהג חב״ד
The practical Habad conduct
Points of conduct that follow directly from siman קפ״ז in the sensibility of the Alter Rebbe and Habad — presented at the level of principle, referring to the Rav for the detail of cases.
For the Habad Hassid — Siman קפ״ז (דִּיּוּקִים בְּנֻסַּח בִּרְכַּת הַמָּזוֹן)
- ① Seif א. The order of the three Torah blessings: first “ha-Zan” (food and satiety), then birkat ha’aretz, then “bonei Yerushalayim” — the three of the Torah, from the verse “you shall eat and be satisfied and bless.”
- ② Seif ב. From the Torah, each could bless in his own words; Moshe, Yehoshua, David and Shlomo instituted the matbéa (fixed formula) of each blessing in their time.
- ③ Seif ג. Moshe instituted “ha-Zan” at the descent of the manna; Yehoshua birkat ha’aretz upon entering the land; David and Shlomo “bonei Yerushalayim.” We do not say their exact formula: they prayed for continuance, we for restoration soon.
- ④ Seif ד. One who changes the matbéa does not fulfill his duty. Indispensable: opening and closing of “ha-Zan”; hodaa at beginning and end + brit and Torah in the middle of birkat ha’aretz; “erets hemda tova ourhava”; malkhut beit David in “bonei Yerushalayim.” Omitting one → repeat (siman 188). Under duress one may shorten, except “ha-Zan.”
- ⑤ Seif ה. “Baruch mashbia lare’evim” is not said (the one who adds detracts); nor “ki le’olam hasdo imanu,” for His kindnesses are with every living thing.
- ⑥ Seif ו. Do not say “... erets hemda ... brit ve-Torah” since one already says “al brit’kha ... ve-al torat’kha”; the required “brit ve-Torah” = the content, not the exact words.
- ⑦ Seif ז. Some held that women do not say “shehatamta bivsarénu” or “toratkha shelimadtanu”; the custom now is to say all of it (man and woman one body; women must learn their mitzvot — siman 47).
- ⑧ Seif ח. On Hanukkah and Purim one says “al hanissim” in birkat ha’aretz; if forgotten → no repeat (simanim 683, 695); it may be said within “ha-Rachaman.”
- ⑨ Seif ט. Nuances of the nusach: “lo hissar lanu...” or “lo hasar...”; “befi kol hai” (not “befé”), because it is adjacent to “kol hai.”
⚠ This section presents the Habad conduct grounded in the Alter Rebbe’s Shulchan Aruch, siman קפ״ז (the real text reproduced in §1). It does not replace a rabbinic decision for a particular case. For any concrete question — the text of birkat hamazon, the indispensable essence of each blessing, brit and Torah, al hanissim — consult your Rav, and for Habad, a Habad Rav.