When You Eat and Are Sated .......

 

“When you eat and are sated, you must bless the Lord your G–D for the good land that He has given you.” (Deut. 8:10)

The Torah does not specify the exact text of Birkat Hamazon, the blessing recited after eating a meal. The Talmud, however, informs us that it comprises four blessings, authored over a period of a thousand years:

Moses composed the first blessing, הַזָּן (“the One Who provides sustenance for the entire world”), when the manna fell in the desert. Joshua composed the second blessing, עַל הָאָרֶץ (“For the Land”), when the Jewish people entered the Land of Israel. David and Solomon composed the third blessing, בּוֹנֵה יְרוּשָׁלַיִם (“the One Who rebuilds Jerusalem”). 

David, who established Jerusalem as his capital, wrote, “Your people Israel and Your city Jerusalem.” And Solomon, who built the Temple, added, “The great and holy Temple.” 

The Sages of Yavneh¹ composed the final blessing, הַטּוֹב וְהַמֵּיטִיב (“The good King and Benefactor”), to commemorate the miracle that occurred with the dead of the city of Beitar. These Jews were killed by the Romans during the failed Bar Kochba revolt of 135 C.E. For months, the Roman authorities refused to let them be buried, but miraculously, their bodies did not rot.

The Order of the Blessings

Is there a pattern to the order of these four blessings? Rav Kook explained that the blessings follow a clear progression: from the needs of the individual to those of the nation; and from our physical needs to our spiritual aspirations.²

The very acting of eating contains a certain spiritual danger. Over-indulgence in gastronomic pleasures can lower one’s goals to the pursuit of sensual gratification and physical enjoyment. 

The Torah therefore provided a remedy - a special prayer to be recited after the meal. Birkat Hamazon is “a ladder resting on the ground yet reaching the Heavens,” a spiritual act that enables us to raise ourselves from petty, self-absorbed materialism to lofty spiritual aspirations.



In order to attain this higher awareness, we must climb the ‘ladder’ step by step:

The first rung of the ladder relates to our own personal physical welfare. On the next rung, we express our concern for the physical welfare of the nation. On the third rung, we focus on the spiritual well-being of the nation. Lastly, we aspire to be a “light unto the nations,” a holy people who influence and uplift all who were created in G–D’s image.

This progression is accurately reflected in the blessings of Birkat Hamazon. First, we recite the blessing of “Who sustains the world,” composed when the manna fell. This prayer corresponds to the physical needs of each individual, just as the manna-bread sustained each Israelite in the barren desert. 

The manna also provided loftier benefits, as it spiritually uplifted all who witnessed this miracle. But its primary function was to provide for each individual’s physical needs.



The second level — concern for the physical welfare of the entire nation — is the subject of the second blessing, “For the Land.” When Joshua led the people into their own land, the Land of Israel, he set the stage for the establishment of a nation with all of the usual national assets: security and defense, self-government, agriculture, economy, natural resources, and so on.



Concern for the spiritual well-being of the Jewish people is the theme of the third blessing, which deals with the spiritual center of the Jewish people: Jerusalem. King David composed the first part, “For Your people Israel and Your city Jerusalem,” expressing our prayers for the spiritual state and unity of the Jewish people.

King Solomon added, “For the great holy Temple.” This reflects the highest goal: the spiritual elevation of all humanity. When dedicating the Temple, Solomon prayed that this holy building — “a house of prayer for all nations” — would ensure “that all the peoples of the world will know that G–D is the Lord, there is no other” (I Kings 8:60).



In this way, Birkat Hamazon bestows profound spiritual value to our private meals — a prayer that guides us, step by step, to a holier world.

The Promise of Beitar

One might become discouraged, however, when faced with the bitter reality of the exile and the current state of the Jewish people. Therefore, the rabbis of Yavneh, following the destruction of the Temple and the failed Bar Kochba revolt, composed the final blessing, “The good King and Benefactor.”

With the fall of the great city of Beitar, the last hopes for Jewish independence were crushed for thousands of years. Nonetheless, the Sages saw tremendous significance in the fact that the dead did not decompose, and were eventually given a proper burial. 

This was a Heavenly sign that even if the nation of Israel appears to be lifeless, struck down by the sword of our enemies, we nonetheless retain our spiritual essence, like an inner fire smoldering imperceptibly inside a black piece of coal, cool to the touch. 

We are confident that we will yet attain our highest aspirations, despite the many years we may have to wait. Just as those who sleep in the dust will return to life in the appointed hour, so too, the Jewish people will rise to national greatness in the end of days.

(Sapphire from the Land of Israel. Adapted from Ein Eyah vol. II, p. 218)



¹ Rabban Yochanan ben Zakai transferred the Sanhedrin from Jerusalem to Yavneh after Jerusalem’s destruction at the hand of the Romans in 70 C.E.

² A similar progression may be found in the requests of the Amidah prayer.

chanan@ravkooktorah.org