Level 4 — Daat HaRav (Alter Rebbe) — Siman קפ״ט · נֻסַּח בְּרָכָה רְבִיעִית וְדִינֶיהָ

נֻסַּח בְּרָכָה רְבִיעִית וְדִינֶיהָ, וּבוֹ ח׳ סְעִיפִים:
בְּרָכָה רְבִיעִית פּוֹתַחַת בְּ"בָרוּךְ" שֶׁאֵינָהּ כִּסְמוּכָה לַחֲבֶרְתָּהּ, לְפִי שֶׁאֵינָהּ מִכְּלַל בִּרְכַּת הַמָּזוֹן אֶלָּא אַחַר כָּךְ נִתְוַסְּפָה, כְּשֶׁנִּתְּנוּ הֲרוּגֵי בֵּיתָר לִקְבוּרָה תִּקְנוּ בִּרְכַּת "הַטּוֹב וְהַמֵּטִיב", "הַטּוֹב" — שֶׁלֹּא הִסְרִיחוּ, "וְהַמֵּטִיב" — שֶׁנִּתְּנוּ לִקְבוּרָה, וּקְבָעוּהָ בְּבִרְכַּת הַמָּזוֹן, שֶׁכֻּלָּהּ הוֹדָאָה, וּסְמָכוּהָ אֵצֶל "בּוֹנֵה יְרוּשָׁלָיִם", לְפִי שֶׁכְּשֶׁנֶּחְרְבָה בֵּיתָר נִגְדְּעָה קֶרֶן יִשְׂרָאֵל, וְאֵין עֲתִידָה לַחֲזֹר עַד שֶׁיָּבֹא בֶּן דָּוִד.
וְצָרִיךְ לוֹמַר בָּהּ ג׳ מַלְכֻיּוֹת, אַחַת שֶׁלָּהּ וּשְׁתַּיִם בִּשְׁבִיל בִּרְכַּת הָאָרֶץ וּ"בוֹנֵה יְרוּשָׁלָיִם", שֶׁלֹּא הִזְכִּיר בָּהֶן מַלְכוּת. וְאַף עַל פִּי שֶׁהֵן סְמוּכוֹת לְבִרְכַּת "הַזָּן" שֶׁיֵּשׁ בָּהּ מַלְכוּת, מִכָּל מָקוֹם, כֵּיוָן שֶׁהִזְכִּיר מַלְכוּת בֵּית דָּוִד בְּ"בוֹנֵה יְרוּשָׁלָיִם" — אֵין דֶּרֶךְ אֶרֶץ שֶׁלֹּא יַזְכִּיר גַּם כֵּן מַלְכוּת שָׁמַיִם בָּהּ, אֶלָּא שֶׁלֹּא רָצוּ לְהַזְכִּיר מַלְכוּת שָׁמַיִם אֵצֶל מַלְכוּת בֵּית דָּוִד, לְכָךְ תִּקְנוּ לְהַזְכִּיר כְּנֶגְדָּהּ מַלְכוּת בְּ"הַטּוֹב וְהַמֵּטִיב", וְאַגַּב שֶׁתִּקְּנוּ מַלְכוּת כְּנֶגֶד "בּוֹנֶה יְרוּשָׁלַיִם" — תִּקְּנוּ גַּם כֵּן כְּנֶגֶד בִּרְכַּת הָאָרֶץ. וְאֵלּוּ הֵן ג׳ מַלְכוּת: "מֶלֶךְ הָעוֹלָם", "אָבִינוּ מַלְכֵּנוּ", "הַמֶּלֶךְ הַטּוֹב".
וּבַמִּדְרָשׁ אָמְרוּ שֶׁצָּרִיךְ לוֹמַר בָּהּ ג׳ הֲטָבוֹת וְג׳ גְּמוּלוֹת. וְאֵלּוּ הֵן ג׳ הֲטָבוֹת: "הַטּוֹב" א׳, "וְהַמֵּטִיב" ב׳, "הוּא הֵטִיב מֵטִיב יֵטִיב לָנוּ" ג׳, שֶׁהֵן נֶחְשָׁבִין כְּאַחַת, זֶה מִנְהַג הָעוֹלָם. וְיֵשׁ שֶׁהָיוּ נוֹהֲגִים לוֹמַר: "הוּא הֵטִיב לָנוּ, הוּא מֵטִיב לָנוּ, הוּא יֵטִיב לָנוּ", כְּדֶרֶךְ שֶׁאוֹמְרִים הַשָּׁלֹשׁ גְּמוּלוֹת, שֶׁהֵן: "הוּא גְּמָלָנוּ הוּא גּוֹמְלֵנוּ הוּא יִגְמְלֵנוּ":

The fourth blessing opens with “Baruch” because it is not considered as adjoining the one before it, since it is not part of the [originally instituted] birkat hamazon but was added afterwards: when the slain of Betar were given over to burial, they instituted the blessing “ha-Tov ve-ha-Metiv” — “ha-Tov” (the Good): that they did not decompose; “ve-ha-Metiv” (who does good): that they were given over to burial — and they fixed it within birkat hamazon, which is entirely thanksgiving, and attached it next to “bonei Yerushalayim,” because when Betar was destroyed the horn of Israel was cut down, and it is not destined to return until the son of David comes. And one must say in it three mentions of kingship: one of its own, and two on account of birkat ha’aretz and “bonei Yerushalayim,” in which no kingship was mentioned. And although they adjoin the blessing “ha-Zan,” which does contain a kingship, nevertheless, since he mentioned the kingship of the house of David in “bonei Yerushalayim” — it is not proper conduct (derekh erets) not to mention the kingship of Heaven there as well; only, they did not wish to mention the kingship of Heaven beside the kingship of the house of David, and therefore they instituted mentioning one corresponding to it in “ha-Tov ve-ha-Metiv”; and since they instituted a kingship corresponding to “bonei Yerushalayim” — they likewise instituted one corresponding to birkat ha’aretz. And these are the three kingships: “Melech ha-olam,” “Avinu Malkenu,” “ha-Melech ha-tov.” And in the Midrash they said that one must say in it three hatavot (benefactions) and three gemulot (recompenses). And these are the three hatavot: “ha-Tov” — one; “ve-ha-Metiv” — two; “Hu hetiv, metiv, yetiv lanu” — three, which are counted as one: this is the widespread custom. And some had the custom to say: “Hu hetiv lanu, Hu metiv lanu, Hu yetiv lanu,” in the manner in which the three gemulot are said, which are: “Hu gemalanu, Hu gomlenu, Hu yigmelenu.”

אַף עַל פִּי שֶׁהִיא בְּרָכָה אֲרֻכָּה — אֵינָהּ חוֹתֶמֶת בְּ"בָרוּךְ", מִפְּנֵי שֶׁמִּתְּחִלָּה תִּקְּנוּהָ בְּמַטְבֵּעַ קָצָר: "בָּרוּךְ אַתָּה ה׳ אֱלֹקֵינוּ מֶלֶךְ הָעוֹלָם, הַטּוֹב וְהַמֵּטִיב" בִּלְבַד, וְאַחַר כָּךְ הוֹסִיפוּ בָּהּ כָּל הַדְּבָרִים הַלָּלוּ:

Although it is a long blessing — it does not conclude with “Baruch,” because at first they instituted it in a short formula: “Baruch Ata Hashem Elokenu Melech ha-olam, ha-Tov ve-ha-Metiv” alone, and only afterwards did they add to it all these words.

אֵין לוֹמַר: "אֵל שֶׁבְּכָל יוֹם וְיוֹם", אֶלָּא "אֵל בְּכָל יוֹם". וְיוֹתֵר נָכוֹן שֶׁלֹּא לוֹמַר כְּלָל מִלַּת "אֵל", שֶׁהֲרֵי כְּבָר אָמַר: "הָאֵל אָבִינוּ". וְעוֹד, שֶׁאִם בָּא לְיַחֵס הֲטָבָה לְשֵׁם "אֵל", הָיָה לוֹ לוֹמַר: "הַמֶּלֶךְ הָאֵל הַטּוֹב וְהַמֵּטִיב":

One should not say: “Kel she-bechol yom va-yom,” but rather “Kel bechol yom.” And it is more correct still not to say the word “Kel” at all, since he has already said: “ha-Kel Avinu.” Moreover, were one to ascribe the benefaction to the Name “Kel,” he should have said: “ha-Melech ha-Kel ha-Tov ve-ha-Metiv.”

כְּשֶׁיֵּשׁ נָכְרִי בַּבַּיִת נוֹהֲגִים לוֹמַר: "כֻּלָּנוּ יַחַד בְּנֵי בְרִית", לְהוֹצִיא הַנָּכְרִי מִכְּלַל הַבְּרָכָה, שֶׁאָסוּר לְבָרֵךְ הַנָּכְרִים, שֶׁנֶּאֱמַר "וְלֹא תְחָנֵּם". וְיוֹתֵר נָכוֹן לוֹמַר: "בְּנֵי בְרִית כֻּלָּנוּ יַחַד", שֶׁלֹּא יִהְיֶה בִּכְלַל הַבְּרָכָה אֲפִלּוּ רֶגַע, כְּשֶׁאוֹמֵר: "כֻּלָּנוּ יַחַד" קֹדֶם שֶׁמְּסַיֵּם "בְּנֵי בְרִית".
וְנָשִׁים וַעֲבָדִים "בְּנֵי בְּרִית" הֵם, כְּמוֹ שֶׁכָּתוּב: "טַפְּכֶם נְשֵׁיכֶם וְגוֹ׳ לְעָבְרְךָ בִּבְרִית וְגוֹ׳".
(וְכֵן הַמּוּמָר בִּכְלָל "בְּנֵי בְּרִית" הוּא, שֶׁאַף עַל פִּי שֶׁחָטָא — יִשְׂרָאֵל הוּא. וְלָכֵן כְּשֶׁמּוּמָר בַּבַּיִת — אֵין לוֹמַר "כֻּלָּנוּ יַחַד בְּנֵי בְרִית", כְּדֵי לְהוֹצִיאוֹ מִכְּלַל הַבְּרָכָה):

When a non-Jew is in the house, the custom is to say: “kulanu yachad bnei brit” (all of us together, sons of the covenant), in order to exclude the non-Jew from the scope of the blessing, for it is forbidden to bless non-Jews, as it is said: “ve-lo techonnem.” And it is more correct to say: “bnei brit kulanu yachad,” so that he not be included in the blessing even for a moment, when one says “kulanu yachad” before completing “bnei brit.” And women and slaves are “bnei brit,” as it is written: “your children, your wives etc., for you to pass into the covenant etc.” (And likewise an apostate is included in “bnei brit,” for although he sinned — he is a Jew. Therefore when an apostate is in the house — one should not say “kulanu yachad bnei brit,” which would exclude him from the scope of the blessing.)

בְּבִרְכַּת (הַמָּזוֹן) בַּעַל הַבַּיִת, מְסַיֵּם: "וְנֹאמַר אָמֵן", שֶׁאֵין יָכוֹל לִגְזֹר אֹמֶר: "וְאִמְרוּ אָמֵן". מַה שֶּׁאֵין כֵּן בְּבִרְכַּת "עוֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו", שֶׁהוּא שֶׁבַח שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, וְכָל יִשְׂרָאֵל מְצֻוִּין, אוֹמֵר: "וְאִמְרוּ אָמֵן" (וְאַף אִם מְבָרֵךְ לְעַצְמוֹ, אוֹמֵר כֵּן לְהַמַּלְאָכִים הַשּׁוֹמְרִים אוֹתוֹ):

In the householder’s birkat (hamazon), he concludes: “ve-nomar amen” (and let us say amen), for he cannot issue a command: “ve-imru amen” (and say amen). This is not so in the blessing “oseh shalom bimromav,” which is a praise of the Holy One blessed be He, and to which all Israel is bound: he says “ve-imru amen” (and even if he blesses by himself, he says so to the angels who guard him).

כָּל הַמְבָרֵךְ אֶת יִשְׂרָאֵל — מִצְוָה לַעֲנוֹת אַחֲרָיו "אָמֵן", וְלָכֵן יֵשׁ לַעֲנוֹת "אָמֵן" אַחֵר "הָרַחֲמָן".
וְיֹאמַר: "מֵאֵת ה׳", כִּלְשׁוֹן הַפָּסוּק: "יִשָּׂא בְרָכָה מֵאֵת ה׳ וְגוֹ׳":

Whoever blesses Israel — it is a mitzvah to answer “amen” after him; therefore one should answer “amen” after “ha-Rachaman.” And he shall say: “me-et Hashem” (from the Lord), in the language of the verse: “he shall receive a blessing from the Lord etc.”

נוֹהֲגִים לוֹמַר בְּשַׁבָּת וְיוֹם טוֹב וְרֹאשׁ חֹדֶשׁ: "מִגְדּוֹל", כְּמוֹ שֶׁכָּתוּב בִּשְׁמוּאֵל, וּבְחֹל: "מַגְדִּיל", כְּמוֹ שֶׁכָּתוּב בִּתְהִלִּים. וְסִימָן: "חֹדֶשׁ וְשַׁבָּת — קְרֹא מִקְרָא", רוֹצֶה לוֹמַר: כְּמוֹ שֶׁכָּתוּב בַּנְּבִיאִים.
וְיֵשׁ מְפַקְפְּקִים בְּמַה שֶּׁאוֹמְרִים "הָרַחֲמָן" בְּכַמָּה גְּוָנִים, שֶׁהוּא הֶפְסֵק בֵּין בִּרְכַּת הַמָּזוֹן לִשְׁתִיַּת הַכּוֹס. וְיֵשׁ מְיַשְּׁבִין, שֶׁכֵּיוָן שֶׁנָּהֲגוּ בָּהֶם — נַעֲשׂוּ כְּאִלּוּ הֵם מִטֹּפֶס הַבְּרָכָה, וְאֵינָם חֲשׁוּבִים הֶפְסֵק:

The custom is to say on Shabbat, festivals and Rosh Chodesh: “migdol,” as it is written in Shmuel; and on weekdays: “magdil,” as it is written in Tehillim. And the mnemonic sign: “chodesh ve-Shabbat — kero mikra” (Rosh Chodesh and Shabbat — read in Scripture), meaning: as it is written in the Prophets. And some raise doubts about saying “ha-Rachaman” in several forms, since it is an interruption between birkat hamazon and drinking the cup. And some resolve it: since the custom was adopted, they became as though they were part of the fabric of the blessing, and are not considered an interruption.

בְּבֵית הָאָבֵל מוֹסִיפִים בִּבְרָכָה רְבִיעִית מֵעֵין הַמְאֹרָע כָּל שִׁבְעָה, כְּמוֹ שֶׁכָּתוּב בְּיוֹרֶה דֵּעָה סִימָן שע״ט, בֵּין הָאָבֵל עַצְמוֹ שֶׁמְּבָרֵךְ, בֵּין אֲחֵרִים שֶׁאוֹכְלִים עִמּוֹ וּמְבָרְכִים בְּזִמּוּן. וְאֵין חוֹשְׁשִׁין בְּבֵית הָאָבֵל לוֹמַר ג׳ הֲטָבוֹת וְג׳ גְּמוּלוֹת שֶׁאֵינָן נִזְכָּרִים בַּתַּלְמוּד.
אֶלָּא כְּשֶׁמַּגִּיעַ לְ"הַמֶּלֶךְ הַטּוֹב" אוֹמְרִים: "הַחַי הַטּוֹב וְהַמֵּטִיב, אֵל אֱמֶת, דַּיַּן אֱמֶת, שׁוֹפֵט בְּצֶדֶק, לוֹקֵחַ נְפָשׁוֹת בְּמִשְׁפָּט, שַׁלִּיט בְּעוֹלָמוֹ לַעֲשׂוֹת בּוֹ כִּרְצוֹנוֹ, כִּי כָל דְּרָכָיו מִשְׁפָּט, וַאֲנַחְנוּ עַמּוֹ וַעֲבָדָיו, וּבַכֹּל אָנוּ חַיָּבִים לְהוֹדוֹת לוֹ וּלְבָרְכוֹ, גּוֹדֵר פְּרָצוֹת בְּיִשְׂרָאֵל, הוּא יִגְדֹּר אֶת הַפִּרְצָה הַזֹּאת מֵעָלֵינוּ וּמֵעַל אָבֵל זֶה לְחַיִּים וּלְשָׁלוֹם, הָרַחֲמָן וְכוּ׳":

In the house of a mourner one adds in the fourth blessing a text relating to the occasion, throughout the seven days, as is written in Yoreh Deah siman 379 — both the mourner himself who blesses, and others who eat with him and bless with zimun. And in the house of the mourner one is not concerned to say the three hatavot and the three gemulot, which are not mentioned in the Talmud. Rather, when one reaches “ha-Melech ha-tov” one says: “The Living One, the Good who does good, God of truth, Judge of truth, who judges in righteousness, who takes souls in justice, who rules His world to do in it as He wills, for all His ways are justice; and we are His people and His servants, and in all things we are bound to thank Him and to bless Him; He who repairs the breaches in Israel, may He repair this breach from upon us and from upon this mourner, for life and for peace, ha-Rachaman etc.”