Preparing for the Birkat Hamazon
The rabbinic source for the obligation to make the Birkat Hamazon:

Rav Yehudah said: Where do we find that the Birkat HaMazon is obligated from the Torah? Where it says (in Devarim 8:10): “When you will eat and feel satisfied, you will bless יְיָ אֱלֹהֶיךָ for the good Earth G!d has given you” (Talmud Bavli Berakhot 21a).

אמר רב יהודה: מנין לברכת המזון לאחריה מן התורה?
שנאמר וְאָכַלְתָּ וְשָׂבָעְתָּ וּבֵרַכְתָּ׃

A short kavvanah for the spiritual practice of Birkat Hamazon:1

In feeling שֹׂבַע (satiation) we experience שִׁכְחַה (forgetfulness) of that which sustains us. 
By meditating, imagining, and articulating the Source of all בְּרָכָה (blessing, bountifulness), we can recover an expansive awareness of the interconnected ecology within which the lives of all living creatures on earth are sustained as One through a vast web of mutual חֶסרוֹנָן (dependencies), made one as “a Oneness parallel to a Oneness” (Zohar, Terumah §163). This Oneness is revealed in the שֵׁם כְּבוֹד מַלְכוּתוֹ (the Name of his Glorious Kingdom) which struggles to signify the Unnameable, through the סוֺד of פ׳׳ו (gematriah of 86) whereby the divine name אֱלֹהִים is writ in הָטֶבַע (Nature). 
May all our fellow creatures be liberated from each of their captivities through awareness of that which suffuses each and every thing in its nature,  all behaving with compassion and consideration of each others needs, and living together in צֶדֶק. 
Now bless with the Birkat Hamazon, because:
“Unto you it was shown so that you might know that יְיָ is הָאֱלֹהִ֑ים;  there is nothing else besides” (Devarim 4:35). Therefore,

אַתָּה֙ הָרְאֵ֣תָ לָדַ֔עַת כִּ֥י יְיָ ה֣וּא הָאֱלֹהִ֑ים אֵ֥ין עֹ֖וד מִלְבַדּֽוֺ׃ (דברים ד׃לה)
לְפִיכָך 
“I will set יְיָ before me always...” (Tehilim 16:8).

שִׁוִּיתִי יְיָ לְנֶגְדִּי תָמִיד וכו׳ (תהלים טז׃ח)

On Shabbat and Yontov:

בּשבּת וביום טוב׃:
A Song of Terraces.2 
When יְיָ restores us to Her dwelling place, Tzion, we will be like dreamers: our mouths filled with laughter, our tongues with ululations! All the other peoples of the world will say: “Hashem does amazing things for Her people.” יְיָ does awesome things for us – we are ecstatic! 
Restore our lost tribes, יְיָ like (water in) desert wadis. Those who plant with tears shall reap with joy. Though one may go to their field weeping, carrying a pail full of seeds, they shall return home with joy, bearing a mighty harvest. (Tehilim 126)

שִׁ֗יר הַֽמַּֽ֫עֲל֥וֹת׃
בְּשׁ֣וּב יְיָ אֶת־שִׁיבַ֣ת צִיּ֑וֹן הָ֝יִ֗ינוּ כְּחֹלְמִֽים: אָ֤ז יִמָּלֵ֢א שְׂחֹ֡ק פִּינוּ֘ וּלְשׁוֹנֵ֢נוּ רִ֫נָּ֥ה אָ֭ז יֹֽאמְר֣וּ בַגּוֹיִ֑ם הִגְדִּ֥יל יְיָ לַֽעֲשׂ֥וֹת עִם־אֵֽלֶּה: הִגְדִּ֥יל יְיָ לַֽעֲשׂ֣וֹת עִמָּ֑נוּ הָ֜יִ֗ינוּ שְׂמֵחִֽים:
שׁוּבָ֣ה יְיָ אֶת־שְׁבִיתֵ֑נוּ כַּֽאֲפִיקִ֥ים בַּנֶּֽגֶב: הַזֹּֽרְעִ֥ים בְּדִמְעָ֗ה בְּרִנָּ֥ה יִקְצֹֽרוּ: הָ֘ל֤וֹךְ יֵלֵ֨ךְ ׀ וּבָכֹה֘ נֹשֵׂ֢א מֶֽשֶׁךְ־הַ֫זָּ֥רַע בֹּֽ֬א־יָבֹ֥א בְרִנָּ֗ה נֹ֝שֵׂ֥א אֲלֻמֹּתָֽיו: (תהלים קכו)

Four traditional verses of Torah are sung to satisfy the obligation of learning Torah over a meal:

My mouth shall speak the praise of יְיָ and all creatures shall bless His holy name forever (Tehilim 145:21). 

תְּהִלַּת יְיָ יְדַבֶּר פִּי, וִיבָרֵךְ כָּל בָּשָׂר שֵׁם קָדְשׁוֹ לְעוֹלָם וָעֶד׃ (תהלים קמה:כא)
We will bless יָהּ now and forever, Halleluyah! (Tehilim 115:18) 

וַאֲנַחְנוּ נְבָרֵךְ יָהּ מֵעַתָּה וְעַד עוֹלָם, הַלֲלוּיָהּ׃ (תהלים קטו:יח)
Thank יְיָ for יְיָ is good, and always kind and loving (Tehilim 136:1).

הוֹדוּ לַיָי כִּי טוֹב כִּי לְעוֹלָם חַסְדּוֹ׃ (תהלים קלו:א)
Who can tell of the mighty acts of יְיָ and make all divine praise be heard? (Tehilim 106:2)

מִי יְמַלֵּל גְּבוּרוֹת יְיָ יַשְׁמִֽיעַ כָּל תְּהִלָּתוֹ׃ (תהלים קו:ב)

An Additional verse:
You shall worship יְיָ אֱלֹֽהֵיכֶ֔ם and G!d shall bless your bread and your water, and remove illness from your midst (Shemot 23:25).

וַעֲבַדְתֶּ֗ם אֵ֚ת יְיָ אֱלֹֽהֵיכֶ֔ם וּבֵרַ֥ךְ אֶֽת־לַחְמְךָ֖ וְאֶת־מֵימֶ֑יךָ וַהֲסִרֹתִ֥י מַחֲלָ֖ה מִקִּרְבֶּֽךָ׃ (שמות כג׃כה)
Ettiquette for Initiating the Birkat Hamazon with Guests

When three or more people with understanding eat together, initiate the blessing with the following invitation. If there are more than ten present, add the divine name Eloheinu in parentheses.

Friends, let us Bless!

חֲבֵרַי נְבָרֵךְ!‏‏



Everyone then says and you repeat after them: 


May the name יְיָ be blessed from here to the ends of the world! (Tehilim 113:2)

יְהִ֤י שֵׁ֣ם יְהוָ֣ה מְבֹרָ֑ךְ מֵֽ֝עַתָּ֗ה וְעַד־עֹולָֽם ׃ (תהלים קיג:ב)



You then give respect to all of those in attendance:


With the permission of...
my mother and father, my teachers,
the Kohanim present,
our teacher the rabbi,
the master of this house, 
all of our distinguished guests,

My friends, 
let us bless (אֱלֹהֵֽינוּ) from whose bounty we have eaten.

בִּרְשׁוּת...
אָבִי מוֺרִי \ אִמִי מוֺרָתִי
כֹּהֲנִים 
מוֺרֵֽנוּ הָרַב
בַּֽעַלַת הַבַּֽיִת הַזֶּה
בַּֽעַל הַבַּֽיִת הַזֶּה 
מָרָנָן וְרַבָּנָן וְרַבּוֹתַי
חֲבֵרַי נְבָרֵךְ (אֱלֹהֵינוּ) שֶׁאָכַלְנוּ מִשֶּׁלוֹ:‏



Everyone then says and you repeat after them:


Bountiful is (אֱלֹהֵֽינוּ) the One whose food we have eaten, and through whose goodness our life depends! 

בָּרוּךְ (אֱלֹהֵינוּ) שֶׁאָכַלְנוּ מִשֶּׁלוֹ וּבְטוּבוֹ חָיִינוּ:‏



Everyone then says together:


Blessed is G!d and bountiful G!d’s Name.

בָּרוּךְ הוּא וּבָרוּךְ שְׁמוֹ׃







 

Blessing for All Earth’s Creatures
Bountiful are you, יְיָ אֱלֹהֵֽינוּ Protector of the World, who nourishes the whole world with goodness, with grace, with lovingkindness, and with compassion. You feed all creatures because your lovingkindness is everywhere and always (Tehilim 136:25). Through your great goodness we have never been lacking for food: May we never ever be lacking – for the sake of your great name – because you nourish and sustain all beings, you are so good to everything, and you provide food for all your creatures. As it is written, “You open your Yud,3 and satisfy the desires of all living creatures” (Tehilim 145:16). Bountiful are you יְיָ the nourisher of all.

בָּרוּךְ אַתָּה יְיָ אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם הַזָּן אֶת הָעוֹלָם כֻּלּוֹ בְּטוּבוֹ בְּחֵן בְּחֶֽסֶד וּבְרַחֲמִים הוּא נֹתֵ֣ן לֶ֭חֶם לְכָל־בָּשָׂ֑ר כִּ֖י לְעוֹלָ֣ם חַסְדּֽוֹ (תהלים קלו:כה): וּבְטוּבוֹ הַגָּדוֹל תָּמִיד לֹא חָסַר לָֽנוּ וְאַל יֶחְסַר לָֽנוּ מָזוֹן לְעוֹלָם וָעֶד בַּעֲבוּר שְׁמוֹ הַגָּדוֹל: כִּי הוּא זָן וּמְפַרְנֵס לַכֹּל וּמֵטִיב לַכֹּל וּמֵכִין מָזוֹן לְכָל בְּרִיּוֹתָיו אֲשֶׁר בָּרָא. כָּאָמוּר: פּוֹתֵ֥חַ אֶת־יׇדֶ֑ךָ וּמַשְׂבִּ֖יעַ לְכָל־חַ֣י רָצֽוֹן (תהלים קמה:טז): בָּרוּךְ אַתָּה יְיָ הַזָּן אֶת הַכֹּל: 









Blessing for the Earth
We thank you, יְיָ אֱלֹהֵֽינוּ for the lovely, good and expansive world you gave to our ancestors; and for our liberation, יְיָ אֱלֹהֵֽינוּ  from a land of confinement, redeeming us from a house of slavery; and for the promise we made with each other — a promise you made part of our very being; and for your Torah that you teach us, and for your mysteries which you reveal to us, and for the life, grace and lovingkindness that you bestow on us, and for the food with which you constantly nourish and sustain us — every day, in every season, and in every moment...

נוֹדֶה לְּךָ יְיָ אֱלֹהֵֽינוּ עַל שֶׁהִנְחַֽלְתָּ לַאֲבוֹתֵֽינוּ אֶֽרֶץ חֶמְדָה טוֹבָה וּרְחָבָה וְעַל שֶׁהוֹצֵאתָֽנוּ יְיָ אֱלֹהֵֽינוּ מֵאֶֽרֶץ מִצְרַֽים וּפְדִיתָֽנוּ מִבֵּית עֲבָדִים וְעַל בְּרִיתְךָ שֶׁחָתַֽמְתָּ בִּבְשָׂרֵֽנוּ וְעַל תּוֹרָתְֿךָ שֶׁלִּמַּדְתָּֽנוּ וְעַל חֻקֶּֽיךָ שֶׁהוֹדַעְתָּֽנוּ וְעַל חַיִּים חֵן וָחֶֽסֶד שֶׁחוֹנַנְתָּֽנוּ וְעַל אֲכִילַת מָזוֹן שָׁאַתָּה זָן וּמְפַרְנֵס אוֹתָֽנוּ תָּמִיד בְּכָל יוֹם וּבְכָל עֵת וּבְכָל שָׁעָה. 



On Ḥanukah and Purim, or a civic holiday of Thanksgiving and Freedom, one adds the following:


We thank you also for the miracles, for the redemption, for your mighty deeds, rescuing acts, and wonders, you made for our ancestors in days of old, in this season. 

וְעַל הַנִּסִּים וְעַל הַפֻּרְקָן וְעַל הַגְּבוּרוֹת וְעַל הַתְּשׁוּעוֹת וְעַל הַנִפְלָאוֹת שֶׁעָשיתָ לַאֲבוֹתֵינוּ בַּיָּמִים הָהֵם בִּזְּמַן הַזֶּה: 
On Ḥanukah:


In the days of the Ḥashmonean, Mattityahu son of Yoḥanan, the High Priest, and his sons, when the iniquitous power of the Syrian-Greeks rose against your people Yisroel to make them forgetful of your Torah, and to force them to transgress the statutes you commanded them. Then, in your abundant mercy, you rose up for them in their time of trouble; you plead their cause, you judged their complaint, you avenged their wrong; you delivered the strong into the hands of the weak, the many into the hands of the few, the impure into the hands of the pure, the wicked into the hands of the righteous, and the arrogant into the hands of those who occupied themselves in your Torah. For yourself you made a great and holy name in your world, and for your people Yisroel you didst work a great deliverance and redemption as at this day. And thereupon your children came into the innermost of your house, cleansed your temple, purified your sanctuary, kindled lights in your holy courts, and appointed these eight days of Ḥanukah (house warming4) in order to give thanks and praises unto your great name.

בִּימֵי מַתִּתְיָהוּ בֶּן יוֹחָנָן כֹּהֵן גָּדוֹל, חַשְׁמוֹנָאִי וּבָנָיו, כְּשֶׁעָמְדָה מַלְכוּת יָוָן הָרְשָׁעָה, עַל עַמְּךָ יִשְֹרָאֵל, לְהַשְׁכִּיחָם תּוֹרָתֶךָ וּלְהַעֲבִירָם מֵחֻקֵּי רְצוֹנֶךָ, וְאַתָּה בְּרַחֲמֶיךָ הָרַבִּים, עָמַדְתָּ לָהֶם בְּעֵת צָרָתָם. רַבְתָּ אֶת רִיבָם, דַנְתָּ אֶת דִּינָם, נָקַמְתָּ אֶת נִקְמָתָם, מָסַרְתָּ גִבּוֹרִים בְּיַד חַלָּשִׁים, וְרַבִּים בְּיַד מְעַטִּים, וּטְמֵאִים בְּיַד טְהוֹרִים, וּרְשָׁעִים בְּיַד צַדִּיקִים, וְזֵדִים בְּיַד עוֹסְקֵי תוֹרָתֶךָ. וּלְךָ עָשִֹיתָ שֵׁם גָּדוֹל וְקָדוֹשׁ בְּעוֹלָמֶךָ, וּלְעַמְּךָ יִשְֹרָאֵל עָשִֹיתָ תְּשׁוּעָה גְדוֹלָה וּפֻרְקָן כְּהַיּוֹם הַזֶּה: וְאַחַר כַּךְ בָּאוּ בָנֶיךָ לִדְבִיר בֵּיתֶךָ, וּפִנּוּ אֶת הֵיכָלֶךָ, וְטִהֲרוּ אֶת מִקְדָּשֶׁךָ, וְהִדְלִיקוּ נֵרוֹת בְּחַצְרוֹת קָדְשֶׁךָ. וְקָבְעוּ שְׁמונַת יְמֵי חֲנֻכָּה אֵלּוּ, לְהוֹדוֹת וּלְהַלֵּל לְשִׁמְךָ הַגָּדוֹל:



On Purim:


In the days of Mordeḥai and Esther, in Shushan the capital, when the wicked Haman rose up against them, and sought to destroy, to slay, and to cause all the Jews to perish, both young and old, little children and women, on one day, on the thirteenth day of the twelfth month, which is the month of Adar, and to prey upon their belongings (Esther 3:13). Then in your abundant mercy you brought his counsel to nought, frustrated his design, and returned his evil upon his own head; and they hung him and his sons upon the tree.

בִּימֵי מָרְדְּכַי וְאֶסְתֵּר בְּשׁוּשַׁן הַבִּירָה, כְּשֶׁעָמַד עֲלֵיהֶם הָמָן הָרָשָׁע, בִּקֵּשׁ לְהַשְׁמִיד לַהֲרוֹג וּלְאַבֵּד אֶת כָּל הַיְּהוּדִים, מִנַּעַר וְעַד זָקֵן, טַף וְנָשִׁים, בְּיוֹם אֶחָד, בִּשְׁלשָׁה עָשָֹר לְחֹדֶשׁ שְׁנֵים עָשָֹר, הוּא חֹדֶשׁ אֲדָר וּשְׁלָלָם לָבוֹז (אסתר ג:יג). וְאַתָּה בְּרַחֲמֶיךָ הָרַבִּים הֵפַרְתָּ אֶת עֲצָתוֹ, וְקִלְקַלְתָּ אֶת מַחֲשַׁבְתּוֹ, וַהֲשֵׁבוֹתָ לּוֹ גְּמוּלוֹ בְרֹאשׁוֹ. וְתָלוּ אוֹתוֹ וְאֶת בָּנָיו עַל הָעֵץ.‏



On the event of a civic holiday celebrating freedom, independence, or thanksgiving:5


We worried that we would be grasshoppers in the midst of Giants;6 But Yours is the Land, and the fulness thereof,7 and we were born forth from the Earth8 with the responsibility to cultivate and preserve it.9 The land screams silently from the blood of our brothers it has soaked up,10 while we cry with thanks for the bounty and sanctuary we have found in it. Bountiful is the one who preserves the Earth for those who share in its bounty.












For all this, יְיָ אֱלֹהֵֽינוּ we thank and bless you. May your name be blessed by all life, by each creature in its own way, continually and for all time. As it is written, “and eat and be satisfied and bless יְיָ אֱלֹהֶיךָ for the good Earth given you” (Devarim 8:10). Bountiful are you יְיָ for the Earth and for its sustenance.

וְעַל הַכֹּל יְיָ אֱלֹהֵֽינוּ אֲנַחְנוּ מוֹדִים לָךְ וּמְבָרֲכִים אוֹתָךְ יִתְבָּרַךְ שִׁמְךָ בְּפִי [נ"א: בְּפֶה] כָל חַי תָּמִיד לְעוֹלָם וָעֶד: כַּכָּתוּב: וְאָֽכַלְתָּ֖ וְשָׂבָ֑עְתָּ וּבֵֽרַכְתָּ֙ אֶת־יְיָ אֱלֹהֶ֔יךָ עַל־הָאָ֥רֶץ הַטֹּבָ֖ה אֲשֶׁ֥ר נָֽתַן־לָֽךְ (דברים ח:י): בָּרוּךְ אַתָּה יְיָ עַל הָאָֽרֶץ וְעַל הַמָּזוֹן:
Blessing for Society
Have compassion, יְיָ אֱלֹהֵֽינוּ on us and upon Yisrael your people, on the City of Peace (Yerushalayim) and upon Tzion the place upon which your Kavod – your Glory – dwells, on the kingdom of the house of David your chosen servant and upon the great and holy house wherein your Ineffable Name was pronounced. 

רַחֵם יְיָ אֱלֹהֵֽינוּ עָלֵֽינוּ וְעַל יִשְׂרָאֵל עַמֶּךָ וְעַל יְרוּשָׁלַֽםִ עִירֶֽךָ וְעַל צִיּוֹן מִשְׁכַּן כְּבוֹדֶֽךָ וְעַל מַלְכוּת בֵּית דָּוִד מְשִׁיחֶֽךָ וְעַל הַבַּֽיִת הַגָּדוֹל וְהַקָּדוֹשׁ שֶׁנִּקְרָא שִׁמְךָ עָלָיו:
אֱלֹהֵֽינוּ – our Protector, feed us, nourish us, sustain, support and relieve us. Speedily, יְיָ אֱלֹהֵֽינוּ relieve us from all our troubles. We beg you, יְיָ אֱלֹהֵֽינוּ let our bodies never be indebted to others. Rather, may we only ever rely on your helping hand that is full, open, holy and ample, so that we may never be ashamed nor ever be put to shame.

אֱלֹהֵֽינוּ אָבִֽינוּ רְעֵֽנוּ [בשבת: רוֹעֵנוּ] זוּנֵֽנוּ פַרְנְסֵֽנוּ וְכַלְכְּלֵֽנוּ וְהַרְוִיחֵֽנוּ וְהַרְוַח לָֽנוּ יְיָ אֱלֹהֵֽינוּ מְהֵרָה מִכָּל צָרוֹתֵֽינוּ וְנָא אַל תַּצְרִיכֵֽנוּ יְיָ אֱלֹהֵֽינוּ לֹא לִידֵי מַתְּנַת בָּשָׂר וָדָם וְלֹא לִידֵי הַלְוָאָתָם אֶלָּא [נ"א: כִּי אִם] לְיָדְֿךָ הַמְּלֵאָה הַפְּתוּחָה הַקְּדוֹשָׁה וְהָרְחָבָה שֶׁלֹּא נֵבוֹשׁ וְלֹא נִכָּלֵם לְעוֹלָם וָעֶד:



On Shabbat: Take pleasure, יְיָ אֱלֹהֵֽינוּ to nurture us through your mitzvot, and especially through the mitzvah of the seventh day, this great and holy Shabbat, since this day is great and holy before you, that we may relax and nap thereon in love in accordance with the command of  your will. In your favor, יְיָ אֱלֹהֵֽינוּ grant us such relief that there be no trouble, grief or lamenting on the day of our rest. Let us, יְיָ אֱלֹהֵֽינוּ behold the consolation of Tzion your city, and the rebuilding of Yerushalayim your holy city, for you are the Master of rescue and of comfort.

בשבת: רְצֵה וְהַחֲלִיצֵֽנוּ יְיָ אֱלֹהֵֽינוּ בְּמִצְוֹתֶֽיךָ וּבְמִצְוַת יוֹם הַשְּׁבִיעִי הַשַּׁבָּת הַגָּדוֹל וְהַקָּדוֹשׁ הַזֶּה. כִּי יוֹם זֶה גָּדוֹל וְקָדוֹשׁ הוּא לְפָנֶֽיךָ לִשְׁבָּת בּוֹ וְלָנֽוּחַ בּוֹ בְּאַהֲבָה כְּמִצְוַת רְצוֹנֶךָ. בִּרְצוֹנְךָ הָנִֽיחַ לָֽנוּ יְיָ אֱלֹהֵֽינוּ שֶׁלֹא תְהֵא צָרָה וְיָגוֹן וַאֲנָחָה בְּיוֹם מְנוּחָתֵֽנוּ וְהַרְאֵֽנוּ יְיָ אֱלֹהֵֽינוּ בְּנֶחָמוֹת צִיּוֹן עִירֶֽךָ וּבְבִנְיַן יְרוּשָׁלַֽםִ עִיר קָדְשֶֽׁךָ כִּי אַתָּה הוּא בַּֽעַל הַיְשׁוּעוֹת וּבַֽעַל הַנֶּחָמוֹת:



On Yontov: אֱלֹהֵינוּ and אֱלֹהֵי of our Ancestors! May we rise and come before you and be accepted with the memory of our holy ancestors, with the memory of the Moshiaḥ – the son of David your servant, of the your holy City of Peace, Yerushalayim, and of all your people – the community called Yisrael. 

ביום טוב׃ אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ, יַעֲלֶה וְיָבֹא וְיַגִּיעַ וְיֵרָאֶה וְיֵרָצֶה וְיִשָּׁמַע וְיִפָּקֵד וְיִזָּכֵר זִכְרוֹנֵֽנוּ וּפִקְדּוֹנֵֽנוּ וְזִכְרוֹן אֲבוֹתֵֽינוּ, וְזִכְרוֹן מָשִׁיחַ בֶּן דָּוִד עַבְדֶּֽךָ, וְזִכְרוֹן יְרוּשָׁלַםִ עִיר קָדְשֶֽׁךָ, וְזִכְרוֹן כָּל עַמְּךָ בֵּית יִשְׂרָאֵל לְפָנֶיךָ, ‏ 
(Please) save us with goodness, with grace and lovingkindness, with compassion, with life, and with peace, on this day of: 

the New Moon [Rosh Ḥodesh].
Rememberance [Rosh Hashanah].
Festival of Matzah.
Festival of the Sukkot.
Festival of the First Harvest.
Coming Together on the 8th [to pray for rain!].

לִפְלֵיטָה וּלְטוֹבָה וּלְחֵן וּלְחֶֽסֶד וּלְרַחֲמִים וּלְחַיִּים וּלְשָׁלוֹם... 

בְּיוֹם רֹאשׁ הַחֹדֶשׁ הַזֶּה:
בְּיוֹם הַזִכָּרוֹן הַזֶּה:
בְּיוֹם חַג הַמַּצּוֹת הַזֶּה:
בְּיוֹם חַג הַסֻּכּוֹת הַזֶּה:
בְּיוֹם חַג הַשָּׁבֻעוֹת הַזֶּה:
בְּיוֹם שְׁמִינִי עֲצֶרֶת הַחַג הַזֶּה:
Remember us, יְיָ אֱלֹהֵֽינוּ for our well-being, (Amen) and (please) keep us in mind for a blessing. (Amen.) Save our lives as you promised to save us with compassion. (Amen.) Spare us and be gracious to us; have mercy on us and save us; for our eyes look to you, because you are a loving and compassionate protector.11

זָכְרֵֽנּוּ יְיָ אֱלֹהֵֽינוּ בּוֹ לְטוֹבָה (אָמֵן) וּפָקְדֵֽנוּ בוֹ לִבְרָכָה (אָמֵן) וְהוֹשִׁיעֵֽנוּ בוֹ לְחַיִּים טוֹבִים (אָמֵן) וּבִדְבַר יְשׁוּעָה וְרַחֲמִים חוּס וְחָנֵּנוּ וְרַחֵם עָלֵֽינוּ וְהוֹשִׁיעֵֽנוּ, כִּי אֵלֶֽיךָ עֵינֵֽינוּ, כִּי אֵל מֶֽלֶךְ חַנּוּן וְרַחוּם אָֽתָּה:



And rebuild the City of Peace, Yerushalayim, the holy city speedily in our days. Bountiful are you יְיָ who with compassion (and with peace) builds the City of Peace. Amen.

וּבְנֵה יְרוּשָׁלַֽםִ עִיר הַקֹּֽדֶשׁ בִּמְהֵרָה בְּיָמֵֽינוּ. בָּרוּךְ אַתָּה יְיָ בֹּֽנֶה בְרַחֲמָיו [וּבְשָׁלוֹם] יְרוּשָׁלָֽםִ. אָמֵן:








  






Blessing for Goodness Sake
Bountiful are you יְיָ אֱלֹהֵֽינוּ Protector of the World, the god that is our Guide, our King, our Mighty One, our Creator, our Redeemer, our Maker, our Holy One, the Holy One of Yaakov, our Shepherd, the Shepherd of Yisrael. O King who is kind and acts kindly with all creation, day by day you act kindly, are kind, and will be kind with us. You brought, you bring, and you will always bring goodness to us – with grace, lovingkindness, compassion and relief, deliverance and prosperity, blessing and salvation, with comfort and food, compassion, life, and peace – you bring everything that is really really good. For everything good that we need let us never be needy.12 

בָּרוּךְ אַתָּה יְיָ אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם הָאֵל אָבִֽינוּ מַלְכֵּֽנוּ אַדִּירֵֽנוּ בּוֹרְאֵֽנוּ גֹאֲלֵֽנוּ יוֹצְרֵֽנוּ קְדוֹשֵֽׁנוּ קְדוֹשׁ יַעֲקֹב רוֹעֵֽנוּ רוֹעֵה יִשְׂרָאֵל הַמֶּֽלֶךְ הַטּוֹב וְהַמֵּטִיב לַכֹּל שֶׁבְּכָל יוֹם וָיוֹם הוּא הֵטִיב הוּא מֵטִיב הוּא יֵיטִיב לָֽנוּ: הוּא גְמָלָֽנוּ הוּא גוֹמְלֵנוּ הוּא יִגְמְלֵנוּ [נ"א יִגְמוֹל בַּעֲדֵינוּ] לָעַד לְחֵן לְחֶֽסֶד וּלְרַחֲמִים וּלְרֶֽוַח הַצָּלָה וְהַצְלָחָה בְּרָכָה וִישׁוּעָה נֶחָמָה פַּרְנָסָה וְכַלְכָּלָה וְרַחֲמִים וְחַיִּים וְשָׁלוֹם וְכָל טוֹב וּמִכָּל טוֹב אַל יְחַסְּרֵֽנוּ:


Additional Requests 
May the Compassionate One's majesty watch over us for ever and ever. 

הָרַחֲמָן. הוּא יִמְלֹךְ עָלֵֽינוּ לְעוֹלָם וָעֶד.
May the Compassionate One be blessed throughout the cosmos and on this Earth. 

הָרַחֲמָן. הוּא יִתְבָּרַךְ בַּשָּׁמַֽיִם וּבָאָֽרֶץ.
May the Compassionate One be praised throughout all generations, glorified among us at all times, and honored among us in every age and in every world.

הָרַחֲמָן. הוּא יִשְׁתַּבַּח לְדוֹר דּוֹרִים וְיִתְפָּֽאַר בָּֽנוּ לָעַד לָנֵֽצַח נְצָחִים וְיִתְהַדַּר בָּֽנוּ לָעַד וּלְעוֹלְמֵי עוֹלָמִים.
May the Compassionate One grant us an honorable livelihood.

הָרַחֲמָן. הוּא יְפַרְנְסֵֽנוּ בְּכָבוֹד.
May the Compassionate One remove the yoke of alienation from our necks, reconnecting us with the Earth we rely upon.13

הָרַחֲמָן. הוּא יִשְׁבּוֹר עֹל גָלוּת מֵעַל צַוָּארֵֽנוּ וְהוּא יוֹלִיכֵֽנוּ קוֹמֲמִיּוּת לְאַרְצֵֽנוּ.
May the Compassionate One send a plentiful blessing upon this dwelling place, and upon this table at which we have eaten.

הָרַחֲמָן. הוּא יִשְׁלַח בְּרָכָה מְרֻבָּה בְּבַֽיִת הַזֶה וְעַל שֻׁלְחָן זֶה שֶׁאָכַֽלְנוּ עָלָיו.
May the Compassionate One send us Eliyahu the prophet – may he be remembered for good – who will bring us good news, salvation, and comfort.

הָרַחֲמָן. הוּא יִשְׁלַח לָֽנוּ אֶת אֵלִיָּֽה הַנָּבִיא זָכוּר לַטּוֹב, וִיבַשֵּׂר לָנוּ [בִּמְהֵרָה] בְּשׂוֹרוֹת טוֹבוֹת יְשׁוּעוֹת וְנֶחָמוֹת.
May the Compassionate One bless each and every one of those here, their families, the seeds they carry, and all that is theirs.

הָרַחֲמָן. הוּא יְבָרֵךְ אֶת [אָבִי מוֹרִי] בַּעַל הַבַּֽיִת הַזֶּה, וְאֶת [אִמִּי מוֹרָתִי] בַּעֲלַת הַבַּֽיִת הַזֶּה, אוֹתָם וְאֶת בֵּיתָם וְאֶת זַרְעָם וְאֶת כָּל אַשֶׁר לָהֶם...
(Also bless) us and all that is ours: just as our ancestors Avraham and Sarah, Yitzḥak and Rivka, Yaakov and Raḥel, Leah, Bilhah, and Zilpah, were each blessed in every way throughout their lives,14 so may the Compassionate One bless all of us together with a perfect blessing – and let us say, Amen!

אוֹתָנוּ וְאֶת כָּל אַשֶׁר לָֽנוּ, כְּמוֹ שֶׁנִּתְבָּרֲכוּ אֲבוֹתֵֽינוּ אַבְרָהָם וְשָׂרָה, יִצְחָק וְרִבְקָה, יַעֲקֹב וְלֵיאָה  רָחֵל בִּלְהָה וְזִלְפָּה, בַּכֹּל מִכֹּל כֹּל, כֵּן יְבָרֵךְ אוֹתָֽנוּ כֻּלָּנוּ יַֽחַד בִּבְרָכָה שְׁלֵמָה. וְנֹאמַר אָמֵן.
May the merit of our blessed ancestors advocate in Heaven on our behalf and bring us a lasting peace on Earth. May we receive a blessing from יְיָ and justice from the אֱלֹהֵי that intervenes at times of danger. May we be considered graceful and thoughtful in the vision of אֱלֹהִים and in the perception of our fellow earthlings.15

מִמָּרוֹם [נ"א: בַּמָּרוֹם] יְלַמְּדוּ עֲלֵיהֶם וְעָלֵֽינוּ זְכוּת, שֶׁתְּהֵא לְמִשְׁמֶֽרֶת שָׁלוֹם, וְנִשָּׂא בְרָכָה מֵאֵת יְיָ וּצְדָקָה מֵאֱלֹהֵי יִשְׁעֵנוּ. וְנִמְצָא חֵן וְשֵֽׂכֶל טוֹב בְּעֵינֵי אֱלֹהִים וְאָדָם.



On Shabbat: 
May the Compassionate One grant us a complete Shabbat, a gift to life everlasting.

בשבת:
הָרַחֲמָן. הוּא יַנְחִילֵֽנוּ לְיּוֹם שֶׁכֻּלּוֹ שַׁבָּת וּמְנוּחָה לְחַיֵּי הָעוֹלָמִים. 



On Yontov:
May the Compassionate One grant to us the day that is completely excellent!

בּיום טוב׃
הָרַחֲמָן הוּא יַנְחִילֵנוּ לְיוֹם שֶׁכֻּלּוֹ טוֹב:



May the Compassionate One make us worthy of the days of the moshiaḥ and of a life in the next Age. 

הָרַחֲמָן. הוּא יְזַכֵּֽנוּ לִימוֹת הַמָּשִֽׁיחַ וּלְחַיֵּי עוֹלָם הַבָּא:
She intervenes (on shabbat: is a tower) for Her king, bringing lovingkindness to Her chosen servant, to David and to his descendants, throughout the world (Tehilim 18:51, II Shmuel 22:41). The One who makes peace in lofty places, may He make peace here below for us and for all Yisrael (for all Yishmael and for everyone in the world) – and let us say. Amen! 

[בּיום טוב׃ מִגְדּ֖וֹל (שמואל ב' כב:נא) ] מַגְדִּיל֘ יְשׁוּע֢וֹת מַ֫לְכּ֥וֹ וְעֹ֤שֶׂה חֶ֨סֶד ׀ לִמְשִׁיח֗וֹ לְדָוִ֥ד וּ֝לְזַרְע֗וֹ עַד־עוֹלָֽם: (תהלים יח:נא) עֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו הוּא יַעֲשֶׂה שָׁלוֹם עָלֵֽינוּ וְעַל כָּל יִשְׂרָאֵל (וְעַל כָּל יוֺשְׁבֵי תֵבֶל). וְאִמְרוּ אָמֵן.



     




Kol Hamesubin Kan






Final verses of Torah to complete the Birkat Hamazon:

Be in awe of יְיָ you holy ones; for those in awe suffer no want. Young lions will suffer the pangs of hunger: but those who seek יְיָ shall not lack anything good (Tehilim 34:10–11). 

יְר֣אוּ אֶת־יְיָ קְדשָׁ֑יו כִּ֘י אֵ֥ין מַ֝חְסּ֗וֹר לִֽירֵאָֽיו: כְּ֭פִירִים רָשׁ֣וּ וְרָעֵ֑בוּ וְדֹֽרְֿשֵׁ֥י יְיָ לֹֽא־יַחְסְֿר֥וּ כָל־טֽוֹב: (תהלים לד:י-יא)
Give thanks unto יְיָ for goodness is His unconditional ceaseless lovingkindness (Tehilim 136:1). 

הוֹד֣וּ לַֽיְיָ כִּי־ט֑וֹב כִּ֖י לְעוֹלָ֣ם חַסְדּֽוֹ:(תהלים קמה:טז) 
You open your hand, and satisfy the desire of every livng thing (Tehilim 145:16). 

פּוֹתֵ֥חַ אֶת־יָדֶ֑ךָ וּמַשְׂבִּ֖יעַ לְכָל־חַ֣י רָצֽוֹן: (תהלים קמה:טז) 
Blessed is the one that trusts in יְיָ and whose trust יְיָ is (Yirmiyahu 17:7). 

בָּר֣וּךְ הַגֶּ֔בֶר אֲשֶׁ֥ר יִבְטַ֖ח בַּֽיְיָ וְהָיָ֥ה יְיָ מִבְטַחֽוֹ: (ירמיהו יז:ז)
I have been young and now I am old; yet have I not seen a righteous person forsaken, nor their children begging for bread (Tehilim 37:25). 

נַ֤עַר הָיִ֗יתִי גַּם־זָקַ֥נְתִּי וְֽלֹֽא־רָאִ֣יתִי צַדִּ֣יק נֶעֱזָ֑ב וְ֝זַרְע֗וֹ מְבַקֶּשׁ־לָֽחֶם:(תהלים לז:כה)
יְיָ will give strength to people; יְיָ will bless his people with peace (Tehilim 29:11). 

יְיָ עֹ֖ז ׀ לְעַמּ֣וֹ יִתֵּ֑ן יְיָ ׀ יְבָרֵ֖ךְ אֶת־עַמּ֣וֹ בַֿשָּׁלֽוֹם׃ (תהלים  כט:יא) 

Some Additional Torah I learn for after the Birkat Hamazon:

Binyamin the Shepherd made a sandwich and said, “Blessed is the Compassionate One (Cosmic Majesty) Source of this Food.” Rav says that he had performed his obligation. (Talmud Bavli Berakhot 40b)

בנימין רעיא כרך ריפתא, ואמר: בְּרִיךְ רַחָמַנָא (מַלְכָּא דְעָלְמַא) מַרֵיה דְהַאי פִּיתַא. אמר רב: יצא. (בבלי ברכות מ׃ב)
Rebbi Yosi ben Rebbi Bun said, “It is forbidden to live in a town in which there is no vegetable garden.” (Talmud Yerushalmi Kiddushin 4:12)

אמר רבי יוסי בן רבי בון: אף אסור לדור בעיר שאין בה גינוניתא של ירק. (ירושלמי ד׃יא)













יִרְעַ֤ם הַיָּם֙ וּמְלֹואֹ֔ו יַעֲלֹ֥ץ הַשָּׂדֶ֖ה וְכָל־אֲשֶׁר־בֹּֽו׃ אָ֥ז יְרַנְּנ֖וּ עֲצֵ֣י הַיָּ֑עַר מִלִּפְנֵ֣י יְיָ כִּי־בָ֖א לִשְׁפֹּ֥וט אֶת־הָאָֽרֶץ׃
Let the sea roar, and the fulness thereof; Let the field exult, and all that is therein; Then shall the trees of the wood sing for joy, Before יְיָ for G!d is come to judge the earth.… (א Divrei Hayamim 16:32-33)


[כי האדם עץ השדה]. שחייו של אדם (אינו אלא) מן האילן. ר' ישמעאל אומר, מכאן חס המקום על פירות האילן, ק"ו מאילן. ומה אילן שעושה פירות, הזהירך הכתוב עליו; פירות עצמם, על אחת כמה וכמה. [ד"א,] [הא אם מעכבך] לבא מפניך במצור – קצצהו.

If not for the trees, human life could not exist. (Midrash Sifre on Devarim 20:19)
חֶסְרוֹנָן


All of life lives by virtue of every creature satisfying one another’s need to live. We rely on each other and we depend on one another. Not one of us was created so self-sufficient that we could live independently of other life. Only the plants (including the trees) and some bacteria can make their own food out of the combination of soil minerals, water, sunlight, and oxygen available on our planet. All of life on Earth (including human beings) depends on plants and bacteria for their life. We were all created lacking,  ḥesronan -- and through fulfilling each other’s needs, all the diverse multiplicity of living creatures on Earth becomes interconnected in a living Oneness. • When we feel satisfied (savata) after eating (akhalta) we are obligated to bless (berakhta) G!d for the good Earth provided for us (Devarim 8:10). Additionally we are obligated to observe the mitzvah of Bal Tashḥit -- not to unnecessarily waste or needlessly destroy (Devarim 20:19). What do you think is the relationship between your feeling savata and being created with ḥesronan?  And what is the connection between not wasting and being mindful about what we are lacking? In the first blessing of the Birkat haMazon, in Borei Nefashot, and in the blessing on flowering fruit trees, the idea of ḥesronan is explicit. Why do these blessings all speak of our lacking?

Borei Nefashot (after eating all foods except bread and baked goods):

בָּרוּךְ אַתָּה יְיָ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא נְפָשׁוֹת רַבּוֹת וְחֶסְרוֹנָן, עַל כֹּל מַה שֶׁבָּרָאתָ לְהַחֲיוֹת בָּהֶם נֶפֶשׁ כָּל חָי. בָּרוּךְ חֵי הָעוֹלָמִים:‏
‏Blessed be you יְיָ אֶלֹהֵינוּ Cosmic Majesty, the One who created so many different living beings, all needing each other, to make one Life interwoven through them all, as one soul. Blessed be the Life of all worlds.16





The Blessing on Flowering Fruit Trees (said only in the spring in the northern and southern hemispheres, on two or more flowering fruit trees)

בָּרוּךְ אַתָּה יְיָ אֶלֹהֵינוּ מֶלֶךְ הָעוֹלָם, שֶׁלוֹ חִסַּר בָּעוֹלָמוֹ דָּבָר, וּבָרָא בוֹ בְּרִיּוֹת טוֹבוֹת וְאִילָנוֹת טוֹבִים, לְהַנּוֹת בָּהֶם בְּנֵי אָדָם׃

Bless You יְיָ אֶלֹהֵינוּ Cosmic Majesty, for in your cosmos there lacks nothing, and you have fashioned goodly creatures and trees that give people pleasure.


R' Yeshayahu Horowitz (d. 1630) taught, “While you are eating, think of how you are eating before G!d, and how there is no veil between you and the Holy One.” We remind ourselves that we too are responsible to provide for others, and that we have some will over how to direct our desires when we say, פּוֺתֵחַ אֶת יָדֱךָ וּמַשְׂבִּיעַ לְכֹל חַי רָצוֺן, “Open your hand and satisfy all that Life desires!” When we open our hand, we are expressing lovingkindness and walking in the ways of G!d, as expressed in this midrash aggadah from Bavli Ta’anit 20b:

כי הוה כרך ריפתא הוה פתח לבביה ואמר כל מאן דצריך ליתי וליכול אמר רבא כולהו מצינא מקיימנא

When Rav Huna began to eat bread, he would open the doors of his house and and proclaim, “Whoever is in need of food may come in and eat at my table.” (Bavli Ta’anit 20b)

Not only through satisfying each other’s needs with tzedakah, but also in satisfying your own needs with consideration and thoughtfulness can you better yourself and the world. Eat food grown without harmful pesticides and fertilizers. Become a farmer. When you buy fuits, grains and vegetables tended with care by farmers who love the Earth, and conscious to minimize the harm and suffering of all living creatures, you are helping to heal this world. By fulfilling each other’s needs with lovingkindness we help to express a more loving Nature. This is an important lesson. Rambam (d. 1204), R' Avraham Abulafia (d. after 1291), and R' Yosef Gikatalia (d. 1310) all taught that the hidden underlying meaning of the divine name Elohim is ha-teva  – Nature. The nature (ha-teva) of this world can seem cruel and disturbing, but by cultivating the earth with love and with consideration for all of its creatures, we can bring about a more peaceful world. 

וְגָ֤ר זְאֵב֙ עִם־כֶּ֔בֶשׂ וְנָמֵ֖ר עִם־גְּדִ֣י יִרְבָּ֑ץ וְעֵ֨גֶל וּכְפִ֤יר וּמְרִיא֙ יַחְדָּ֔ו וְנַ֥עַר קָטֹ֖ן נֹהֵ֥ג בָּֽם׃ וּפָרָ֤ה וָדֹב֙ תִּרְעֶ֔ינָה יַחְדָּ֖ו יִרְבְּצ֣וּ יַלְדֵיהֶ֑ן וְאַרְיֵ֖ה כַּבָּקָ֥ר יֹֽאכַל־תֶּֽבֶן׃ וְשִֽׁעֲשַׁ֥ע יוֹנֵ֖ק עַל־חֻ֣ר פָּ֑תֶן וְעַל֙ מְאוּרַ֣ת צִפְעוֹנִ֔י גָּמ֖וּל יָד֥וֹ הָדָֽה׃ לֹֽא־יָרֵ֥עוּ וְלֹֽא־יַשְׁחִ֖יתוּ בְּכָל־הַ֣ר קָדְשִׁ֑י כִּֽי־מָלְאָ֣ה הָאָ֗רֶץ דֵּעָה֙ אֶת־יְיָ כַּמַּ֖יִם לַיָּ֥ם מְכַסִּֽים׃

And the wolf shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together; and the lion shall eat straw like the ox. And the nursing child shall play on the hole of the asp, and the weaned child shall put his hand on the basilisk’s den. They shall not hurt nor destroy in all My holy mountain; for the earth shall be full of the knowledge of יְיָ, as the waters cover the sea. (Yeshayahu 11:6-9)

וְֽאוּלָ֗ם שְׁאַל־נָ֣א בְהֵמֹ֣ות וְתֹרֶ֑ךָּ וְעֹ֥וף הַ֝שָּׁמַ֗יִם וְיַגֶּד־לָֽךְ׃ אֹ֤ו שִׂ֣יחַ לָאָ֣רֶץ וְתֹרֶ֑ךָּ וִֽיסַפְּר֥וּ לְ֝ךָ֗ דְּגֵ֣י הַיָּֽם׃

You need only ask the beasts and they will teach you; The birds of the sky and they will tell you; Or speak with the Earth and it will teach you; And the fish of the sea, they will tell you. (Iyov 12:7-8)

רבנן אמרי: אפי' דברים שאתה רואה אותן שהן יתירה בעולם כגון זבובין ופרעושין ויתושין אף הן בכלל ברייתו של עולם הן, ובכל הקדוש ברוך הוא עושה שליחותו:

Even though you may think them superfluous in this world, creatures such as flies, bugs and gnats, have their allotted task in the scheme of creation, as it says ‘And G!d saw everything that G!d had made, and behold, it was very good’.  (Bereshit Rabbah 10:7)

בָּרוּךְ אַתָּה יְיָ אֶלֹהֵינוּ מֶלֶךְ הָעוֹלָם, מְֹשַֹנּה הַבְּרִיּוֹת:

Bless you יְיָ אֶלֹהֵינוּ who diversified the creatures. (Blessing upon seeing strange or unusual creatures)

כשהוא חוזר ומסתכל בכל מעשה ידיו שברא בעולמו אמר. לאילו חיים ולאילו חיים לאילו נשמות ולאילו נשמות לאילו אכילה ושתייה ולאילו אכילה ושתייה. הרי הן חשובין כבהמה ובחייה וכשאר שקצים ורמשים שברא הקב״ה על פני האדמה. מיד נתקררה דעתו ואין מכלה אותם. הא למדת שלא נבראו שקצים ורמשים בעולם אלא רפואה לבני אדם על הארץ:‏ 

Upon considering all the work of creation, G!d said: These human beings have life, and those other creatures have life. These have breath and those have breath; these have desire for food and drink, and those have desire for food and drink. Human beings ought to be deemed as important as cattle, as beasts, at least as important as the variety of lizards, amphibians, and other creeping things which I created upon the Earth. At once the Holy Blessed One felt some measure of contentment and resolved not to annihilate humanity. And so you see that reptiles, creeping things, and all of life was created in the world dependent on one another, and so too sustains humanity on Earth. (adapted from Tanna d'ebei Eliyahu, end of Chapter 1)

The Maggid of Mezeritch was a great Rabbi and an even greater storyteller.  People would come from far and wide to sit and hear his stories.  But every morning at dawn, before any of his students were awake, the Maggid would begin his day by going alone to a pond on the edge of town.  The Maggid’s students often wondered about the Rabbi’s strange habits, but no one dared to ask him and he never mentioned it.  One day a new student asked the Maggid about his daily trips.  The Master replied, “I go there daily to learn the song that frogs use to praise the Holy One.  Even as a Rabbi and a storyteller, it takes a very long time to learn that song.” (The Alter Rebbe, Shneur Zalman of Liadi)

אמר רבי יוחנן: אילמלא לא ניתנה תורה - היינו למידין צניעות מחתול, וגזל מנמלה, ועריות מיונה, דרך ארץ מתרנגול שמפייס ואחר כך בועל. 

Rebbi Yoḥanan said: If we had not received the Torah, we would have learned modesty from watching a cat, honesty from the ant, and loyalty from the dove. (Bavli Eruvin 100b)

בָּרוּךְ אַתָּה יְיָ אֶלֹהֵינוּ מֶלֶךְ הָעוֹלָם, שֶכָּכָה לוֹ בָּעוֹלָמוֹ:

Blessed are you יְיָ אֶלֹהֵינוּ who has such things in the cosmos. (Blessing upon seeing beautiful creatures)


לֹא֠־תַשְׁחִית

לַֽ֭יְיָ  הָאָ֣רֶץ וּמְלֹואָ֑הּ תֵּ֝בֵ֗ל וְיֹ֣שְׁבֵי בָֽהּ׃

For יְיָ’s is the Earth and the fullness thereof (Tehillim 24:1)

א”ר סימון אין לך כל עשב ועשב, שאין לו מזל ברקיע שמכה אותו, ואומר לו גדל, הה”ד (איוב לח) הידעת חקות שמים אם תשים משטרו בארץ וגו’, לשון שוטר‏

Rav Simon said: Every single blade of grass has a Mazal [lit. constellation] in the rakia (heavenly firmament) which strikes it and says, ‘Grow!’ This is the meaning of the verse (Job 38:33), ‘Do you know the laws of the heavens, and can you place their control [mishtar] over the earth?’ Mishtar is an expression of shoteir [meaning, an enforcing officer].) (Bereishit Rabbah, 10:6 (translation by Rabbi Mordechai Torczyner)

וַיִּקַּ֛ח יְיָ אֱלֹהִ֖ים אֶת־הָֽאָדָ֑ם וַיַּנִּחֵ֣הוּ בְגַן־עֵ֔דֶן לְעָבְדָ֖הּ וּלְשָׁמְרָֽהּ׃

And יְיָ אֱלֹהִ֖ים placed the Earthling in the Garden of Eden to cultivate and to protect it – l'ovdah ul'shomrah. (Bereishit 2:15)

In the following story retold by Rabbi Menachem Mendel Schneerson, Rabbi Yosef Yitzḥok Schneerson (1880-1950) recalled when he was a teenager walking in the fields near Bolivke with his father, Rabbi Sholom Dovber Schneersohn (1860-1920):

One day in the summer of 1896, I was strolling with my father in the field in the country resort of Bolivke, near Lubavitch. The crops were almost ripe; the grain and the grass rippled in a gentle breeze.
    “Behold G!dliness”, my father declared. “Every movement of each single ear of grain and blade of grass was included in the Primeval Thought of Adam Kadmon, He who watches and gazes until the end of all generations. Divine Providence causes this thought to be realized for the sake of a specific G!dly intent.” As we walked on, we found ourselves in a forest. I continued, proceeding deep in contemplation of what I had just been told concerning Divine Providence, overwhelmed by the gentleness and earnestness of my father’s explanation.
   As people often do, I plucked the leaf from a tree that I passed by without taking particular notice, and held it for a while in my hand. As I walked on, engrossed in thought, ever so often I tore off small pieces from the leaf and tossed them to the ground.
   My father then said: “The ARI z”l teaches that…every leaf is a created being with Divine vitality which G!d created with a specific intent and role in the ultimate purpose of creation…
   “We were just discussing the subject of Divine Providence and without any thought at all you plucked the leaf, held it in your hand, played with it…tore it up into little pieces, and scattered it in various places.
   “How can a person act so light-mindedly in relation to one of G!d’s creations? This leaf is something created by the Almighty for a particular reason. It has a G!d-given vitality, it has a body and it has a life. In what way is the leaf’s ‘I’ smaller than your ‘I’?”…
(Likkutei Dibburim, Vol. I, page 177 in English (1957-1958))

שורש המצוה ידוע, שהוא כדי ללמד נפשנו לאהוב הטוב והתועלת ולהדבק בו, ומתוך כך תדבק בנו הטובה ונרחיק מכל דבר רע ומכל דבר השחתה, וזהו דרך החסידים ואנשי מעשה אוהבים שלום ושמחים בטוב הבריות ומקרבים אותן לתורה, ולא יאבדו אפילו גרגר של חרדל בעולם, ויצר עליהם בכל אבדון והשחתה שיראו, ואם יוכלו להציל יצילו כל דבר מהשחית בכל כחם, ולא כן הרשעים אחיהם של מזיקין שמחים בהשחתת עולם והמה משחיתים, במדה שאדם מודד בה מודדין לו, כלומר בה הוא נדבק לעולם, וכענין שכתוב (משלי יז, ה): "שמח לאד לא ינקה רע, והחפץ בטוב ושמח בו נפשו בטוב תלין לעולם", זה ידוע ומפורסם.

The root reason for this mitzvah (bal tashchit) is known (evident): it is in order to train our spirits to love what is good and beneficial and to cling to it; and as a result, good fortune will cling to us, and we will move well away from every evil thing and from every matter of destructiveness. This is the way of kindly pious people and the conscientiously observant; they love peace and are happy at the good fortune of people, and bring them near the Torah. They will not destroy even a mustard seed in the world and they are distressed at every ruination and spoilage they see; and if they are able to do any rescuing, they will save anything from destruction, with all their power. (Sefer Hachinuch: D’varim 20:19 number 529)

כִּֽי־תָצ֣וּר אֶל־עִיר֩ יָמִ֨ים רַבִּ֜ים לְֽהִלָּחֵ֧ם עָלֶ֣יהָ לְתָפְשָׂ֗הּ לֹֽא־תַשְׁחִ֤ית אֶת־עֵצָהּ֙ לִנְדֹּ֤חַ עָלָיו֙ גַּרְזֶ֔ן כִּ֚י מִמֶּ֣נּוּ תֹאכֵ֔ל וְאֹתֹ֖ו לֹ֣א תִכְרֹ֑ת כִּ֤י הָֽאָדָם֙ עֵ֣ץ הַשָּׂדֶ֔ה לָבֹ֥א מִפָּנֶ֖יךָ בַּמָּצֹֽור׃

When you besiege a city for many days to wage war against it to capture it, do not destroy its trees, for from them will you eat, do not cut them down; for is the tree of the field an earthling that can run away from you? (Devarim 20:19)

כמו בני־אדם, לעצים יש כוח לגדול. כשם שלבני אנוש נולדים ילדים, כך נושאים העצים פרות. וכשם שכשבן־אדם פגוע, צעקותיו נשמעים ברחבי התבל, כך שכשעץ נגדע, צעקותיו נשמעים ברחבי תבל.

[The Torah compares humans to trees] because, like humans, trees have the power to grow. And as humans have children, so trees bear fruit. And when a human is hurt, cries of pain are heard throughout the world, so when a tree is chopped down, its cries are heard throughout the world." (Rabbi Yaakov ben Yitzḥak Ashkenazi, Tsena Ur'ena (258b), translated from Yiddish)




Rebbe Naḥman of Bratzlav was once traveling with his ḥasidim by carriage, and as it grew dark they came to an inn, where they spent the night.  During the night Rebbe Naḥman began to cry out loudly in his sleep, waking everyone up in the inn.  Everyone came running to see what happened.  When he awoke, the first thing Rebbe Naḥman did was to take out a book he had brought with him. Then he closed his eyes and opened the book and pointed to a passage. And there it was written “Cutting down a tree before its time is like killing a soul.”
   Then Rebbe Naḥman asked the innkeeper if the walls of that inn had been built out of saplings cut down before their time.  The innkeeper admitted that this was true, but how did the rabbi know?
  Rebbe Naḥman said: “All night I dreamed I was surrounded by the bodies of those who had been murdered.  I was very frightened. Now I know that it was the souls of the trees that cried out to me.” (Rebbe Naḥman, retold by Howard Schwartz in Trees, Earth, and Torah: A Tu B’Shvat Anthology (1998).)

בָּרוּךְ אַתָּה יְיָ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, פּוֹקֵחַ עִוְרִים׃
Awareness: Bless You YHVH Eloheinu, Cosmic Majesty, who gives sight to the blind. (cf. Tehillim 146:8)17 

בָּרוּךְ אַתָּה יְיָ אֶלֹהֵינוּ מֶלֶךְ הָעוֹלָם, שְׁהַכֹל נִהְיָה בִּדְבָרוֹ:‏
All Foods: 
Bless You YHVH Eloheinu, Cosmic Majesty, through whose word all things came into being.

בָּרוּךְ אַתָּה יְיָ אֶלֹהֵינוּ מֶלֶךְ הָעוֹלָם, זוֹכֵר הַבְּרִית וְנֶאֵֶמָן בִּבְרִיתוֹ וְקַיָּם בְּמַאֲמָרוֹ:‏
Rainbows: 
Bless You YHVH Eloheinu, Cosmic Majesty, Who remembers the covenant and keeps its promise faithfully with all creation.

בָּרוּךְ אַתָּה יְיָ אֶלֹהֵינוּ מֶלֶךְ הָעוֹלָם, הַטּוֹב וְהַמֵּטִיב׃
Rain & Good News: 
Bless You YHVH Eloheinu, Cosmic Majesty, who is good and does good.