Parashat Ekev: The Source of Birkat HaMazon (Blessing after Eating)

בָּרוּךְ אַתָּה ה' אֱלהֵינוּ מֶלֶךְ הָעולָם אֲשֶׁר קִדְּשָׁנוּ בְּמִצְותָיו וְצִוָּנוּ לַעֲסוק בְּדִבְרֵי תורָה:

Blessing for Torah Study

Barukh Atah Adonai Eloheinu Melekh Ha'Olam Asher Kideshanu Bemitzvotav Vetzivanu La'asok Bedivrei Torah

Blessed are you Adonai, our God, Sovereign of Eternity, who has made us holy through Your sacred obligations and obligated us to immerse ourselves in the words of Torah.

דברים ח׳:ב׳-י׳

(ז) כִּ֚י יְהוָ֣ה אֱלֹהֶ֔יךָ מְבִֽיאֲךָ֖ אֶל־אֶ֣רֶץ טוֹבָ֑ה אֶ֚רֶץ נַ֣חֲלֵי מָ֔יִם עֲיָנֹת֙ וּתְהֹמֹ֔ת יֹצְאִ֥ים בַּבִּקְעָ֖ה וּבָהָֽר׃ (ח) אֶ֤רֶץ חִטָּה֙ וּשְׂעֹרָ֔ה וְגֶ֥פֶן וּתְאֵנָ֖ה וְרִמּ֑וֹן אֶֽרֶץ־זֵ֥ית שֶׁ֖מֶן וּדְבָֽשׁ׃ (ט) אֶ֗רֶץ אֲשֶׁ֨ר לֹ֤א בְמִסְכֵּנֻת֙ תֹּֽאכַל־בָּ֣הּ לֶ֔חֶם לֹֽא־תֶחְסַ֥ר כֹּ֖ל בָּ֑הּ אֶ֚רֶץ אֲשֶׁ֣ר אֲבָנֶ֣יהָ בַרְזֶ֔ל וּמֵהֲרָרֶ֖יהָ תַּחְצֹ֥ב נְחֹֽשֶׁת׃ (י) וְאָכַלְתָּ֖ וְשָׂבָ֑עְתָּ וּבֵֽרַכְתָּ֙ אֶת־יְהוָ֣ה אֱלֹהֶ֔יךָ עַל־הָאָ֥רֶץ הַטֹּבָ֖ה אֲשֶׁ֥ר נָֽתַן־לָֽךְ׃

Deuteronomy 8:2-10

(7) For the LORD your God is bringing you into a good land, a land with streams and springs and fountains issuing from plain and hill; (8) a land of wheat and barley, of vines, figs, and pomegranates, a land of olive trees and honey; (9) a land where you may eat food without stint, where you will lack nothing; a land whose rocks are iron and from whose hills you can mine copper. (10) When you have eaten your fill, give thanks to the LORD your God for the good land which He has given you.

Reuven Hammer

One might have thought that after eating is precisely the moment when we need say no blessings at all. Does not a blessing imply some need which must be met? In this case, the opposite is true. It is when we do not "need" God for something that we should take the time to remember [God]. God should be connected in our consciousness with the experience of having fulfilled basic human needs. Such an experience should lead immediately to words of praise... Such an experience should lead almost immediately to words of praise... Having eaten enough, it is all too easy to forget the source of all we have and to take our comforts for granted.

ספרי דברים מ״ג:ז׳

ואכלת ושבעת - השמרו לכם פן יפתה לבבכם - אמר להם: הזהרו שלא תמרדו בהקב"ה, שאין אדם מורד בהקב"ה אלא מתוך שביעה

Sifrei Devarim 43:7

(Devarim, Ibid. 15) "Take heed unto yourselves lest your hearts be enticed, etc.": He said to them: Take care that you do not rebel against the Holy One Blessed be He. For one rebels against Him only in the midst of satiety

ברכת המזון, ברכת המזון, ברכת הזן א׳

בָּרוּךְ אַתָּה יְהֹוָה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם הַזָּן אֶת הָעוֹלָם כֻּלּוֹ בְּטוּבוֹ בְּחֵן בְּחֶסֶד וּבְרַחֲמִים, הוּא נֹתֵן לֶחֶם לְכָל־בָּשָׂר כִּי לְעוֹלָם חַסְדּוֹ וּבְטוּבוֹ הַגָּדוֹל תָּמִיד לֹא חָסַר לָנוּ וְאַל יֶחְסַר לָנוּ מָזוֹן (תָּמִיד) לְעוֹלָם וָעֶד בַּעֲבוּר שְׁמוֹ הַגָּדוֹל כִּי הוּא אֵל זָן וּמְפַרְנֵס לַכֹּל וּמֵטִיב לַכֹּל וּמֵכִין מָזוֹן לְכָל־בְּרִיּוֹתָיו אֲשֶׁר בָּרָא בָּרוּךְ אַתָּה יְיָ הַזָּן אֶת הַכֹּל.

Birkat Hamazon, Birkat Hamazon, Blessing on the Food 1

Blessed art thou, O Lord our God, King of the universe, who feedest the whole world with thy goodness, with grace, with lovingkindness and tender mercy; thou givest food to all flesh, for thy lovingkindness endureth for ever. Through thy great goodness food hath never failed us: O may it not fail us for ever and ever for thy great name's sake, since thou nourishest and sustainest all beings and doest good unto all, and providest food for all thy creatures whom thou hast created. Blessed art thou, O Lord, who givest food unto all.

ברכת המזון, ברכת המזון, ברכת הארץ א׳

נוֹדֶה לְּךָ יְהֹוָה אֱלֹהֵינוּ עַל שֶׁהִנְחַלְתָּ לַאֲבוֹתֵינוּ אֶרֶץ חֶמְדָּה טוֹבָה וּרְחָבָה וְעַל שֶׁהוֹצֵאתָנוּ יְיָ אֱלֹהֵינוּ מֵאֶרֶץ מִצְרַיִם וּפְדִיתָנוּ מִבֵּית עֲבָדִים וְעַל בְּרִיתְךָ שֶׁחָתַמְתָּ בִּבְשָׂרֵנוּ וְעַל תּוֹרָתְךָ שֶׁלִּמַּדְתָּנוּ וְעַל חֻקֶּיךָ שֶׁהוֹדַעְתָּנוּ וְעַל חַיִּים חֵן וָחֶסֶד שֶׁחוֹנַנְתָּנוּ, וְעַל אֲכִילַת מָזוֹן שָׁאַתָּה זָן וּמְפַרְנֵס אוֹתָנוּ תָּמִיד, בְּכָל יוֹם וּבְכָל עֵת וּבְכָל שָׁעָה.

וְעַל הַכֹּל יְיָ אֱלֹהֵינוּ אֲנַחְנוּ מוֹדִים לָךְ וּמְבָרְכִים אוֹתָךְ, יִתְבָּרַךְ שִׁמְךָ בְּפִי כָּל חַי תָּמִיד לְעוֹלָם וָעֶד, כַּכָּתוּב: וְאָכַלְתָּ וְשָׂבַעְתָּ, וּבֵרַכְתָּ אֶת יְיָ אֱלֹהֶיךָ עַל הָאָרֶץ הַטּוֹבָה אֲשֶּׁר נָתַן לָךְ. בָּרוּךְ אַתָּה יְיָ, עַל הָאָרֶץ וְעַל הַמָּזוֹן.

Birkat Hamazon, Birkat Hamazon, Blessing on the Land 1

We thank thee, O Lord our God, because thou didst give as an heritage unto our fathers a desirable, good and ample land, and because thou didst bring us forth, O Lord our God, from the land of Egypt, and didst deliver us from the house of bondage; as well as for thy covenant which thou hast sealed in our flesh, thy Law which thou hast taught us, thy statutes which thou hast made known unto us, the life, grace and lovingkindness which thou hast vouchsafed unto us, and for the food wherewith thou dost constantly feed and sustain us on every day, in every season, at every hour.

For all this, O Lord our God, we thank and bless thee, blessed be thy name by the mouth of all living continually and for ever, even as it is written, And thou shalt eat and be satisfied, and thou shalt bless the Lord thy God for the good land which he hath given thee. Blessed art thou, O Lord, for the land and for the food.

ברכת המזון, ברכת המזון, ברכת בונה ירושלים א׳

רַחֶם נָא יְיָ אֱלֹהֵינוּ עַל יִשְׂרָאֵל עַמֶּךָ, וְעַל יְרוּשָׁלַיִם עִירֶךָ, וְעַל צִיּוֹן מִשְׁכַּן כְּבוֹדֶךָ, וְעַל מַלְכוּת בֵּית דָּוִד מְשִׁיחֶךָ, וְעַל הַבַּיִת הַגָדוֹל וְהַקָדוֹשׁ שֶׁנִּקְרָא שִׁמְךָ עָלָיו. אֱלֹהֵינוּ, אָבִינוּ, רְעֵנוּ, זוּנֵנוּ, פַרְנְסֵנוּ וְכַלְכְּלֵנוּ וְהַרְוִיחֵנוּ, וְהַרְוַח לָנוּ יְיָ אֱלֹהֵינוּ מְהֵרָה מִכָּל צָרוֹתֵינוּ. וְנָא אַל תַּצְרִיכֵנוּ יְיָ אֱלֹהֵינוּ, לֹא לִידֵי מַתְּנַת בָּשָׂר וָדָם וְלֹא לִידֵי הַלְוָאָתָם, כִּי אִם לְיָדְךָ הַמְּלֵאָה הַפְּתוּחָה הַקְּדוֹשָׁה וְהָרְחָבָה, שֶׁלֹא נֵבוֹשׁ וְלֹא נִכָּלֵם לְעוֹלָם וָעֶד.

וּבְנֵה יְרוּשָׁלַיִם עִיר הַקֹּדֶשׁ בִּמְהֵרָה בְיָמֵינוּ. בָּרוּךְ אַתָּה יְיָ, בּוֹנֵה בְרַחֲמָיו יְרוּשָׁלַיִם. אָמֵן.

Birkat Hamazon, Birkat Hamazon, Blessing on Jerusalem 1

Have mercy, O Lord our God, upon Israel thy people, upon Jerusalem thy city, upon Zion the abiding place of thy glory, upon the kingdom of the house of David thine anointed, and upon the great and holy house that was called by thy name. O our God, our Father, feed us, nourish us, sustain, support and relieve us, and speedily O Lord our God, grant us relief from all our troubles. We beseech thee, O Lord our God, let us not be in need either of the gifts of flesh and blood or of their loans, but only of thy helping hand, which is full, open, holy and ample, so that we may not be ashamed nor confounded for ever and ever.

And rebuild Jerusalem the holy city speedily in our days. Blessed art thou, O Lord, who in thy compassion rebuildest Jerusalem. Amen.

ברכת המזון, ברכת המזון, ברכת הטוב והמטיב א׳

בָּרוּךְ אַתָּה יְיָ אֱלֹהֵינוּ, מֶלֶךְ הָעוֹלָם, הָאֵל אָבִינוּ, מַלְכֵּנוּ, אַדִירֵנוּ, בּוֹרְאֵנוּ, גֹּאֲלֵנוּ, יוֹצְרֵנוּ, קְדוֹשֵׁנוּ קְדוֹשׁ יַעֲקֹב, רוֹעֵנוּ רוֹעֵה יִשְׂרָאַל, הַמֶּלֶךְ הַטּוֹב וְהַמֵּיטִיב לַכֹּל, שֶׁבְּכָל יוֹם וָיוֹם הוּא הֵיטִיב, הוּא מֵיטִיב, הוּא יֵיטִיב לָנוּ, הוּא גְמָלָנוּ, הוּא גוֹמְלֵנוּ, הוּא יִגְמְלֵנוּ לָעַד, לְחֵן וּלְחֶסֶד וּלְרַחֲמִים וּלְרֶוַח הַצָּלָה וְהַצְלָחָה, בְּרָכָה וִישׁוּעָה, נֶחָמָה פַּרְנָסָה וְכַלְכָּלָה וְרַחֲמִים וְחַיִּים וְשָׁלוֹם, וְכָל טוֹב; וּמִכָּל טוּב לְעוֹלָם אַל יְחַסְּרֵנוּ.

Birkat Hamazon, Birkat Hamazon, Hatov Vehametiv 1

Blessed art thou, O Lord our God, King of the universe, O God, our Father, our King, our Mighty One, our Creator, our Redeemer, our Maker, our Holy One, the Holy One of Jacob, our Shepherd, the Shepherd of Israel, O King, who art kind and dealest kindly with all, day by day thou hast dealt kindly, dost deal kindly, and wilt deal kindly with us: thou hast bestowed, thou dost bestow, thou wilt ever bestow benefits upon us, yielding us grace, lovingkindness, mercy and relief, deliverance and prosperity, blessing and salvation, consolation, sustenance and supports mercy, life, peace and all good: of no manner of good let us be in want.

ברכות מ״ח ב:ב׳

אָמַר רַב נַחְמָן: מֹשֶׁה תִּקֵּן לְיִשְׂרָאֵל בִּרְכַּת ״הַזָּן״ בְּשָׁעָה שֶׁיָּרַד לָהֶם מָן. יְהוֹשֻׁעַ תִּקֵּן לָהֶם בִּרְכַּת הָאָרֶץ כֵּיוָן שֶׁנִּכְנְסוּ לָאָרֶץ. דָּוִד וּשְׁלֹמֹה תִּקְּנוּ ״בּוֹנֵה יְרוּשָׁלַיִם״. דָּוִד תִּקֵּן ״עַל יִשְׂרָאֵל עַמֶּךָ וְעַל יְרוּשָׁלַיִם עִירֶךָ״, וּשְׁלֹמֹה תִּקֵּן ״עַל הַבַּיִת הַגָּדוֹל וְהַקָּדוֹשׁ״. ״הַטּוֹב וְהַמֵּטִיב״ בְּיַבְנֶה תִּקְּנוּהָ כְּנֶגֶד הֲרוּגֵי בֵּיתָר. דְּאָמַר רַב מַתְנָא: אוֹתוֹ הַיּוֹם שֶׁנִּיתְּנוּ הֲרוּגֵי בֵּיתָר לִקְבוּרָה תִּקְנוּ בְּיַבְנֶה ״הַטּוֹב וְהַמֵּטִיב״. ״הַטּוֹב״ — שֶׁלֹּא הִסְרִיחוּ, ״וְהַמֵּטִיב״ — שֶׁנִּיתְּנוּ לִקְבוּרָה.

Berakhot 48b:2

With regard to the origins of the four blessings of Grace after Meals, Rav Naḥman said:
Moses instituted for Israel the first blessing of: Who feeds all, when the manna descended for them and they needed to thank God.
Joshua instituted the blessing of the land when they entered Eretz Yisrael.
David and Solomon instituted the third blessing: Who builds Jerusalem, in the following manner:
David instituted “…on Israel Your people and on Jerusalem Your city…” as he conquered the city,
and Solomon instituted “…on the great and Holy Temple…” as he was the one who built the Temple.
They instituted the blessing: Who is good and does good, at Yavne in reference to the slain Jews of the city of Beitar at the culmination of the bar Kokheva rebellion. They were ultimately brought to burial after a period during which Hadrian refused to permit their burial. As Rav Mattana said: On the same day that the slain of Beitar were brought to burial, they instituted the blessing: Who is good and does good, at Yavne. Who is good, thanking God that the corpses did not decompose while awaiting burial, and does good, thanking God that they were ultimately brought to burial.

ברכות נ״ד א:ג׳

עַל הַגְּשָׁמִים, וְעַל בְּשׂוֹרוֹת טוֹבוֹת אוֹמֵר: ״בָּרוּךְ הַטּוֹב וְהַמֵּטִיב״. עַל בְּשׂוֹרוֹת רָעוֹת אוֹמֵר: ״בָּרוּךְ דַּיַּין הָאֱמֶת״. בָּנָה בַּיִת חָדָשׁ, וְקָנָה כֵּלִים חֲדָשִׁים, אוֹמֵר: ״בָּרוּךְ … שֶׁהֶחֱיָינוּ וְקִיְּימָנוּ וְהִגִּיעָנוּ לַזְּמַן הַזֶּה״. מְבָרֵךְ עַל הָרָעָה מֵעֵין עַל הַטּוֹבָה, וְעַל הַטּוֹבָה מֵעֵין עַל הָרָעָה.

Berakhot 54a:3

For rain and other good tidings, one recites the special blessing: Blessed…Who is good and Who does good. Even for bad tidings, one recites a special blessing: Blessed…the true Judge. Similarly, when one built a new house or purchased new vessels, he recites: Blessed…Who has given us life, sustained us, and brought us to this time. The mishna articulates a general principle: One recites a blessing for the bad that befalls him just as he does for the good. Similarly, one must recite a blessing for the good that befalls him just as for the bad.

ברכות נ״ד א:ו׳

חַיָּיב אָדָם לְבָרֵךְ עַל הָרָעָה כְּשֵׁם שֶׁמְּבָרֵךְ עַל הַטּוֹבָה, שֶׁנֶּאֱמַר: ״וְאָהַבְתָּ אֵת ה׳ אֱלֹהֶיךָ בְּכׇל לְבָבְךָ וְגוֹ׳״. ״בְּכָל לְבָבְךָ״ — בִּשְׁנֵי יְצָרֶיךָ, בְּיֵצֶר טוֹב וּבְיֵצֶר הָרָע. ״וּבְכׇל נַפְשְׁךָ״ — אֲפִילּוּ הוּא נוֹטֵל אֶת נַפְשְׁךָ. ״וּבְכׇל מְאֹדֶךָ״ — בְּכָל מָמוֹנְךָ. דָּבָר אַחֵר: ״בְּכָל מְאֹדֶךָ״ — בְּכָל מִדָּה וּמִדָּה שֶׁהוּא מוֹדֵד לְךָ הֱוֵי מוֹדֶה לוֹ.

Berakhot 54a:6

The mishna articulates a general principle: One is obligated to recite a blessing for the bad that befalls him just as he recites a blessing for the good that befalls him, as it is stated: “And you shall love the Lord your God with all your heart, with all your soul, and with all your might” (Deuteronomy 6:5). The mishna explains this verse as follows: “With all your heart” means with your two inclinations, with your good inclination and your evil inclination, both of which must be subjugated to the love of God. “With all your soul” means even if God takes your soul. “And with all your might” means with all your money, as money is referred to in the Bible as might. Alternatively, it may be explained that “with all your might” means with every measure that He metes out to you; whether it is good or troublesome, thank Him.

ברכות מ״ח ב:י״א

רַבִּי מֵאִיר אוֹמֵר: וּמִנַּיִן שֶׁכְּשֵׁם שֶׁמְּבָרֵךְ עַל הַטּוֹבָה כָּךְ מְבָרֵךְ עַל הָרָעָה? תַּלְמוּד לוֹמַר: ״אֲשֶׁר נָתַן לְךָ ה׳ אֱלֹהֶיךָ״, דַּיָּינְךָ, בְּכָל דִּין שֶׁדָּנְךָ, בֵּין מִדָּה טוֹבָה וּבֵין מִדַּת פּוּרְעָנוּת.

Berakhot 48b:11

Rabbi Meir says: From where is it derived that just as one recites a blessing over the good that befalls him he recites a blessing over the bad? The verse (Deut. 8:10) states: “That the Lord, your God gave you.” “Your God” is a reference to the attribute of divine justice; your Judge, in whatever judgment that He judges you, whether it is a positive measure of goodness or a measure of calamity.

ברכות ס׳ ב:ז׳-י״א

חַיָּיב אָדָם לְבָרֵךְ כּוּ׳: מַאי ״חַיָּיב לְבָרֵךְ עַל הָרָעָה כְּשֵׁם שֶׁמְּבָרֵךְ עַל הַטּוֹבָה״? אִילֵּימָא כְּשֵׁם שֶׁמְּבָרֵךְ עַל הַטּוֹבָה ״הַטּוֹב וְהַמֵּטִיב״, כָּךְ מְבָרֵךְ עַל הָרָעָה ״הַטּוֹב וְהַמֵּטִיב״, וְהָתְנַן עַל בְּשׂוֹרוֹת טוֹבוֹת אוֹמֵר ״הַטּוֹב וְהַמֵּטִיב״, עַל בְּשׂוֹרוֹת רָעוֹת אוֹמֵר ״בָּרוּךְ … דַּיַּין הָאֱמֶת״! אָמַר רָבָא: לֹא נִצְרְכָה, אֶלָּא לְקַבּוֹלִינְהוּ בְּשִׂמְחָה. אָמַר רַב אַחָא מִשּׁוּם רַבִּי לֵוִי: מַאי קְרָא — ״חֶסֶד וּמִשְׁפָּט אָשִׁירָה לְךָ ה׳ אֲזַמֵּרָה״. אִם חֶסֶד — אָשִׁירָה, וְאִם מִשְׁפָּט — אָשִׁירָה. רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר, מֵהָכָא: ״בַּה׳ אֲהַלֵּל דָּבָר בֵּאלֹהִים אֲהַלֵּל דָּבָר״. בַּה׳ אֲהַלֵּל דָּבָר — זוֹ מִדָּה טוֹבָה, בֵּאלֹהִים אֲהַלֵּל דָּבָר — זוֹ מִדַּת פּוּרְעָנוּת. רַבִּי תַּנְחוּם אָמַר: מֵהָכָא: ״כּוֹס יְשׁוּעוֹת אֶשָּׂא וּבְשֵׁם ה׳ אֶקְרָא״, ״צָרָה וְיָגוֹן אֶמְצָא וּבְשֵׁם ה׳ אֶקְרָא״. וְרַבָּנַן אָמְרִי, מֵהָכָא: ״ה׳ נָתָן וַה׳ לָקָח יְהִי שֵׁם ה׳ מְבֹרָךְ״.

Berakhot 60b:7-11

We learned in the mishna: One is obligated to recite a blessing for the bad that befalls him just as he recites a blessing for the good that befalls him. The Gemara asks: What does it mean: One is obligated to recite a blessing for the bad just as for the good? If we say this means that just as one recites a blessing for a positive event with the formula: Who is good and does good, so too one recites a blessing for a calamity with the formula: Who is good and does good, didn’t we learn in our mishna that over good tidings one recites: Who is good and does good, while over bad tidings one recites: Blessed…the true Judge? Rather, Rava said: The mishna’s statement was only necessary to instruct us to accept bad tidings with the same joy with which we accept good tidings, not to instruct with regard to which blessing to recite. Rav Aḥa said in the name of Rabbi Levi: What is the verse that alludes to this? “I will sing of loving-kindness and justice; unto You, O Lord, will I sing praises” (Psalms 101:1). Rav Aḥa explains: If it is loving-kindness, I will sing, and if it is justice, I will sing. I will thank God in song for the bad just as for the good. Rabbi Shmuel bar Naḥmani said: The proof is from here, as it is stated: “In God, I will praise His word; in the Lord, I will praise His word” (Psalms 56:11). The Gemara explains that In God, I will praise His word; that is the revelation of God’s attribute of benevolence, while: In the Lord, I will praise His word; that is the attribute of suffering; even if God brings suffering to bear upon me, I will still praise Him. Rabbi Tanḥum said: The proof is from here, as it is stated: “I will lift up the cup of salvation and call upon the name of the Lord” (Psalms 116:13), and: “I found trouble and sorrow, but I called upon the name of the Lord” (Psalms 116:3–4). And the Rabbis said: The proof is from here, as it is stated: “The Lord has given and the Lord has taken away; blessed be the name of the Lord” (Job 1:21).

ברכת המזון, ברכת המזון, ברכת הטוב והמטיב י״ג

יְראוּ אֶת יְיָ קְדֹשָׁיו, כִּי אֵין מַחְסוֹר לִירֵאָיו. כְּפִירִים רָשׁוּ וְרָעֵבוּ, וְדֹרְשֵׁי יְיָ לֹא יַחְסְרוּ כָל טוֹב. הוֹדוּ לַיְיָ כִּי טוֹב, כִּי לְעוֹלָם חַסְדּוֹ. פּוֹתֵחַ אֶת יָדֶךָ, וּמַשְׂבִּיעַ לְכָל חַי רָצוֹן. בָּרוּךְ הַגֶּבֶר אֲשֶׁר יִבְטַח בַּיְיָ, וְהָיָה יְיָ מִבְטַחוֹ. נַעַר הָיִיתִי גַּם זָקַנְתִּי, וְלֹא רָאִיתִי צַדִּיק נֶעֱזָב, וְזַרְעוֹ מְבַקֶּשׁ לָחֶם. יְיָ עֹז לְעַמּוֹ יִתֵּן, יְיָ יְבָרֵךְ אֶת עַמּוֹ בַשָּׁלוֹם.

Birkat Hamazon, Birkat Hamazon, Hatov Vehametiv 13

O fear the Lord, ye his holy ones; for there is no want to them that fear him. Young lions do lack and suffer hunger: but they that seek the Lord shall not want any good. O give thanks unto the Lord, for he is good: for his lovingkindness endureth for ever. Thou openest thine hand, and satisfiest every living thing with favor. Blessed is the man that trusteth in the Lord, and whose trust the Lord is. I have been young and now I am old; yet have I not seen the righteous forsaken, nor his seed begging for bread. The Lord will give strength unto his people; the Lord will bless his people with peace.

Reuven Hammer

The blessing makes us aware of the resources that God has provided which make it possible for us to sustain life. At the same time, we see a world in which these resources are not properly utilized, in which there are those who have and those who have not, in which all too often exploitation is the rule, with little thought given to either immediate or long-range effects. Birkat Ha-Mazon states the situation from God's point of view: the raw materials are there; the potential for a prosperous humanity exists; but humane beings myst become the partners of the Almighty and take the proper actions in order to make God's dream a reality.