Words of Rabbi Eli J. Mansour
It seems like everyone these days is looking for a segulah – a “magical” quick-fix. The Jewish world is awash with segulot, with claims that doing such-and-such is a sure-fire way to earn a living, to find a marriage partner, or to solve whatever problem we’re currently struggling with. Lamentably, the 21st-century “app” mentality, the insistence that there must be a simple solution, an easy way to get things done, has affected our religious thinking, as well, leading us to find ways to instantly force Gd’s Hand to do what we want.
But while many (most?) segulot that are bandied around have, at best, questionable basis in Torah, there are several with clear sources that are well worth adopting – including one which relates to a mitzvah that we read about this month.
In Parashat Ekev (Devarim 8:10), the Torah introduces the obligation of birkat hamazon – to recite a special blessing after eating bread: “Ve’achalta vesavata uverachta et Hashem Elokecha – And you will eat and be satiated, and you shall bless Hashem your Gd.”
The anonymous Sefer Hahinuch, written by one of the Rishonim (early medieval sages), writes in his discussion of this mitzvah about a tradition that he received from his rabbis. This tradition teaches that if a person is vigilant in his observance of this mitzvah, and ensures to recite birkat hamazon properly, with kavanah (concentration), then he is guaranteed a respectable livelihood. Regularly fulfilling this mitzvah the right way assures not just sustenance, but sustenance “bekavod” – with dignity, comfortably.
Sadly, of all the segulot for parnasah (livelihood) that have become popularized over the years, this one – which is likely the most clearly sourced of them all – is largely unknown, and certainly not commonly followed. In fact, there is a mini-industry that has arisen with the specific goal of helping people avoidthis mitzvah – the emergence of so-called “mezonot bread,” bread purportedly prepared in a manner that does not qualify as halachic bread.
The “lure” of these products is saving people the “hassle” of washing their hands before eating, and then taking four or so minutes to recite birkat hamazon afterward. Besides the fact that it is highly questionable whether these products are actually to be treated as “mezonot” (everyone should consult with their rabbi for guidance), I find it baffling that people seek to avoid the greatest possible segulah for a comfortable livelihood. Once a person has decided to eat bread, certainly he should eat bread which affords him the opportunity to properly fulfill the mitzvah of birkat hamazon so he can benefit from the great rewards that it offers!
With this introduction, let us take a deeper look at the birkat hamazon obligation so we can understand its nature, its purpose, and its unique importance in shaping our religious perspective.
A Lesson in Humility
Intuitively, we would assume that we recite birkat hamazon as an expression of gratitude to Gd. We know He is the source of our sustenance, and so we thank Him for providing us with the food we are given.
This is undoubtedly true, but there is more to this mitzvah than simply gratitude. It is also a lesson in humility.
Immediately following the presentation of this mitzvah, Moshe warns us of what could happen once we accumulate wealth and live comfortably. He says that when this happens, we could easily become arrogant – “veram levavecha” (8:14). We might then think to ourselves, “Kohi ve’otzem yadi asah li et hahayil hazeh – My strength and the power of my hand has made for me all this wealth” (8:17). Moshe commands us to remember that Hashem is the one “hanoten lecha koah la’asot hayil – who gives you the capability to attain wealth” (8:18).
This is the context in which we find the mitzvah of birkat hamazon – the warning against feelings of arrogance and self-reliance resulting from wealth and comfort. Rav Meir Simhah Hakohen of Dvinsk (1843-1926), in his Meshech Hochmah, deduces that this must be the purpose of birkat hamazon – to remind us of our dependence on Gd.
When we feel satiated, we feel more confident and secure. This is why we observe several fast days over the course of the year, on occasions which are meant to be times of introspection, reflection, and repentance. When we are hungry and weak, we more readily acknowledge our frailty and our dependence on Gd, and this, in turn, leads us to reflect on how we can improve and be worthy of His grace. But when we have eaten to satiation, we feel comfortable with ourselves, and this could lead to arrogance. For this reason, Rav Meir Simhah writes, the Torah commanded us to recite birkat hamazon after we eat. We need the reminder that we cannot take the credit for the material blessings we have just enjoyed, we cannot pride ourselves on having the ability to eat our fill. Birkat hamazonhelps us internalize the belief that “hu hanoten lecha koah la’asot hayil” – Gd has given us the ability to earn a livelihood.
To understand how far this concept extends, let us take a look at the ancient Aramaic translation – Targum Onkelos – of this verse. Onkelos translates the word koah – which normally means “strength,” “ability,” or “potential” – as “etza,” which means an idea. Gd does not only help us bring our ideas into fruition – He gives us the idea in the first place. If a person comes up with a great idea for a business, or for an investment, that idea is not his. It is Gd who planted it in his mind. Sure, we can take pride in being responsible, in doing our hishtadlut (effort), in seizing the opportunities Gd places before us and using the wisdom, knowledge and ideas that He gives us. But we must acknowledge Him as the one who presented us with these opportunities and granted us the wisdom, knowledge and ideas. He is the one who gives us “koah” – everything we need – to earn a livelihood.
The Tragic Story of Betar
On this basis, the Meshech Hochmah explains an otherwise peculiar feature of our birkat hamazon text.
The Gemara in Masechet Berachot (48b) tells that the first three blessings of birkat hamazon are required on the level of Torah obligation, whereas the fourth blessing – known as “hatov vehametiv” – was instituted by the sages. The background to this fourth blessing is the ill-fated revolt against the Romans led by Shimon Bar-Kochba approximately 60 years after the destruction of the Jerusalem. While initially successful, the revolt was ruthlessly crushed by the Roman armies. Bar-Kochba’s last stronghold was the large, populous city of Betar, which the Romans finally succeeded in breaching. They killed the city’s entire population, which numbered in the tens of thousands. The fall of Betar ranks among the greatest tragedies that have ever befallen the Jewish Nation.
The Romans not only killed the men, women, and children of Betar – but also refused to allow the bodies to be buried. It was only several years later, when there was a change in leadership, that the Roman authorities permitted the bodies to be interred. When the Jews came to retrieve the bodies, they were amazed to see that they had not decomposed during the interim years.The berachah of “hatov vehametiv” was added to birkat hamazon as an expression of gratitude to Gd for this miracle – that the remains of the Jews of Betar were preserved and allowed to be buried.
We must wonder, why was a berachah added to birkat hamazon to commemorate this miracle? Why did the rabbis want us to reflect upon this miracle specifically when reciting birkat hamazon after meals?
The Meshech Hochmah explains that the city of Betar was wealthy and prosperous. The townspeople felt confident and secure. Even after Jerusalem was set ablaze, the residents of Betar still assumed that they were safe. But eventually the tide turned, and they, too, suffered the tragic fate that befell the people of Jerusalem.
The Wheel That Always Turns
The Gemara (Shabbat 151b) says about poverty, “Galgal hu shehozer ba’olam” – it is a wheel that is constantly turning in our world. The expression “wheel of fortune” is not just proverbial; it’s the harsh reality of life. We all know people who felt financially secure until they suddenly hit upon hard times, and we all know people who struggled until they suddenly attained wealth. Gd is capable of thrusting a multimillionaire into poverty overnight, and of instantly making an impoverished pauper wealthy – and this has indeed happened to many people.
The story is told of a man who was praying at the Kotel (Western Wall), and he heard someone there crying to Gd, “Please, Hashem, give me a flat tire!!”
The man could not restrain himself. He went over to the fellow and asked why he was asking for a flat tire.
“The rabbis say that wealth is like a wheel that constantly turns,” the person explained. “Right now, I’m doing very well. My business is booming. I don’t want the wheel to turn – so I’m begging for a flat tire!!!”
In reality, though, this is one wheel that is never flat. It is always turning.
I do not say this to frighten, discourage or depress anybody. To the contrary, understanding that our finances depend solely on Gd is reassuring. It means that no matter what we do, no matter what mistakes we make, no matter how market trends shift – our situation is precisely the same. Under all circumstances, our livelihood is determined by Gd. As long as we are making a reasonable effort, we have no reason to worry about finances, because they are entirely and exclusively under the Almighty’s control.
Each time we recite birkat hamazon, let us remind ourselves of what we’re doing – we are acknowledging that the food we eat, and every material possession we own, has been graciously given to us by Gd. And let us recite the words of birkat hamazon slowly and intently, so we will fully and regularly internalize this lesson, and be worthy of the blessing of prosperity promised to those who properly fulfill this precious mitzvah.
