ברכת המזון | Thanks for the Food, an interpretive translation of the Birkat Hamazon by Rabbi Zalman Schachter-Shalomi

Source Link: https://opensiddur.org/?p=10070

Date: 2014-11-16

Last Updated: 2025-03-27

Categories: Blessings After Eating

Tags: ecoḥasid, interpretive translation, Jewish Renewal, ברכת המזון birkat hamazon

Excerpt: The style by which Rabbi Zalman Schachter-Shalomi, z"l translated Jewish liturgy in English was neither literal nor idiomatic, but highly interpretive and interspersed with his own ḥiddushim (innovations). Showing Reb Zalman's translation side-by-side with the Jewish liturgy helps to illuminate his understanding of the liturgy -- it's deeper meaning as well as how it might be communicated to a contemporary audience. In the version I have prepared below, I have set the interpretive translation of Rabbi Zalman Schachter-Shalomi, z"l side-by-side with the liturgical Hebrew that may have inspired it. In several places, Reb Zalman’s formulation departs from the traditional Ashkenazi nusaḥ. Where there is no Hebrew, we can more easily observe where Reb Zalman has expanded upon the blessing. Still, my work was not exhaustive and I appreciate any corrections to the nusaḥ (liturgical custom) of the Hebrew that may have inspired Reb Zalman's interpretation in English. . . .

Content:

Source (Hebrew)	Translation (English)
שִׁ֗יר הַֽמַּֽ֫עֲל֥וֹת׃	A REACHING UP SONG
בְּשׁ֣וּב יְיָ אֶת־שִׁיבַ֣ת צִיּ֑וֹן הָ֝יִ֗ינוּ כְּחֹלְמִֽים: אָ֤ז יִמָּלֵ֢א שְׂחֹ֡ק פִּינוּ֘ וּלְשׁוֹנֵ֢נוּ רִ֫נָּ֥ה אָ֭ז יֹֽאמְר֣וּ בַגּוֹיִ֑ם הִגְדִּ֥יל יְיָ לַֽעֲשׂ֥וֹת עִם־אֵֽלֵּה: הִגְדִּ֥יל יְיָ לַֽעֲשׂ֣וֹת עִמָּ֑נוּ הָ֜יִ֗ינוּ שְׂמֵחִֽים:	We dream How God will bring us back to Zion. Then shall we laugh again. Then shall we sing again. Then shall it be said abroad: “How great it is! Look at what God has done for them! If God had done the same for us, We too would be glad.”
שׁוּבָ֣ה יְיָ אֶת־שְׁבִיתֵ֑נוּ כַּֽאֲפִיקִ֥ים בַּנֵּֽגֶב:	O God! Why don’t You bring us back? As you bring back water To the dried-up Negev streams?
הַזֹּֽרְעִ֥ים בְּדִמְעָ֗ה בְּרִנָּ֥ה יִקְצֹֽרוּ:	Yes we will trust. We sowed with tears We will reap with song.
הָ֘ל֤וֹךְ יֵלֵ֨ךְ׀ וּבָכֹה֘ נֹשֵׂ֢א מֶֽשֶׁךְ־הַ֫זָּ֥רַע   בֹּֽ֬א־יָבֹ֥א בְרִנָּ֗ה נֹ֝שֵׂ֥א אֲלֻמֹּתָֽיו׃	Those who go, casting out seeds, Sometime feel like weeping. Yet on they go, always trusting, That they shall come back singing, Bearing in the harvest sheaves.
	[At Wedding Feast include]
דְּוֵי הָסֵר וְגַם חַרוֺן, וְאָז אִלֵּם בְּשִׁיר יָרוֺן, נְחֵֽנוּ בְּמַעְגְּלֵי צֶֽדֶק, שְׁעֵה בִּרְכַּת בְּנֵי אַהֲרֹן.	Remove all pain, all wrath take wing Then even ones who are mute will sing Guide us aright and far from sin As we join in praising Aaron’s kin
זימון לברכת המזון	INVITATION AND CONSENT
חֲבֵרַי נְבָרֵךְ!‏‏	Leader: Havey-rai n‘va-reyekh. Friends, let us give praise.
יְהִ֤י שֵׁ֣ם יְיָ מְבֹרָ֑ךְ מֵֽ֝עַתָּ֗ה וְעַד־עוֹלָֽם׃ (תהלים קיג:ב)	Response: Y’hi sheym Adonai m‘vorakh mey-ata v’ad olam. May God’s name be praised, now and forever
יְהִ֤י שֵׁ֣ם יְיָ מְבֹרָ֑ךְ מֵֽ֝עַתָּ֗ה וְעַד־עוֹלָֽם׃ (תהלים קיג:ב) בִּרְשׁוּת חֲבֵרַי נְבָרֵךְ [אֱלֹהֵינוּ] שֶׁאָכַלְנוּ מִשֵּׁלוֹ.	Leader: Y’hi sheym Adonay m’vorakh mey-ala v’ad olam. Bir’shut havey-rai, n‘vareykh Eloheynu she-akhalnu mi-shelo. May God’s name be praised, now and forever. With your consent, friends, let us praise God, of whose food we have partaken.
בָּרוּךְ [אֱלֹהֵינוּ] שֶׁאָכַלְנוּ מִשֵּׁלוֹ וּבְטוּבוֹ חָיִינוּ!	Response: Barukh Eloheynu she-akhalnu mi-shelo uv‘tuvo hayinu. Praised be our God of whose abundance we have partaken and by whose goodness we live.
בָּרוּךְ [אֱלֹהֵינוּ] שֶׁאָכַלְנוּ מִשֵּׁלוֹ וּבְטוּבוֹ חָיִינוּ!	Leader: Barukh Eloheynu she-akhalnu mi-shelo uv‘tuvo hayinu. Praised be our God of whose abundance we have partaken and by whose goodness we live.
בָּרוּךְ הוּא וּבָרוּךְ שְׁמוֹ.	Together: Barukh hu u-va-rukh sh’mo. Praised be God, and praised be God’s name.
	THANKS FOR THE FOOD AND ITS NOURISHMENT
בָּרוּךְ אַתָּה יְיָ אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם הַזָּן אֶת הָעוֹלָם כֻּלּוֹ בְּטוּבוֹ בְּחֵן בְּחֶֽסֶד וּבְרַחֲמִים	Praise, yes, praise is Yours, O God, Ruler of all time and space, Who every day invites the world To the feast of love, goodness and compassion:
	You feed us–and we earned it not; You sustain us—and we deserved it not;
הוּא נֹתֵ֣ן לֶ֭חֶם לְכָל־בָּשָׂ֑ר כִּ֖י לְעוֹלָ֣ם חַסְדּֽוֹ (תהלים קלו:כה)׃	You so abundantly overwhelm us with Your Goodness. Food you provide for all Your creatures Whom You love so abundantly.
וּבְטוּבוֹ הַגָּדוֹל תָּמִיד לֹא חָסַר לָֽנוּ וְאַל יֶחְסַר לָֽנוּ מָזוֹן לְעוֹלָם וָעֶד	And because you are so good to us, We have never lacked sustenance in the past And we believe that we will never lack food In the future.
בַּעֲבוּר שְׁמוֹ הַגָּדוֹל:       כָּאָמוּר: פּוֹתֵ֥חַ אֶת־יׇדֶ֑ךָ וּמַשְׂבִּ֖יעַ לְכָל־חַ֣י רָצֽוֹן (תהלים קמה:טז)׃	This You do for Your own repute That You may be known as: The one who sustains, The One who supports, The one who provides food for each creature’s needs.
כִּי הוּא זָן וּמְפַרְנֵס לַכֹּל וּמֵטִיב לַכֹּל וּמֵכִין מָזוֹן לְכָל בְּרִיּוֹתָיו אֲשֶׁר בָּרָא.	For Your feast is prepared for all, And Your table is set for all; You know well what each one needs, For You did create all.
בָּרוּךְ אַתָּה יְיָ הַזָּן אֶת הַכֹּל.	Therefore do we praise and. thank You, the One who nourishes all.
	THANKS FOR THE EXODUS, THE TORAH, THE HOLY LAND– AND FOR THE JOY OF EATING
נוֹדֶה לְּךָ יְיָ אֱלֹהֵֽינוּ עַל שֶׁהִנְחַֽלְתָּ לַאֲבוֹתֵֽינוּ אֶֽרֶץ חֶמְדָה טוֹבָה וּרְחָבָה	We thank You, Adonai our God, because You settled our ancestors in a land desirable and good and wide.
וְעַל שֶׁהוֹצֵאתָֽנוּ יְיָ אֱלֹהֵֽינוּ מֵאֶֽרֶץ מִצְרַֽים וּפְדִיתָֽנוּ מִבֵּית עֲבָדִים	You removed us, Adonai our God, from the straits and narrow places of Egypt, and freed us from being at home in servitude.
וְעַל בְּרִיתְךָ שֶׁחָתַֽמְתָּ בִּבְשָׂרֵֽנוּ וְעַל תּוֹרָתְךָ שֶׁלִּמַּדְתָּֽנוּ וְעַל חֻקֵּֽיךָ שֶׁהוֹדַעְתָּֽנוּ וְעַל חַיִּים חֵן וָחֶֽסֶד שֶׁחוֹנַנְתָּֽנוּ	We thank You for the promise sealed in our flesh, For the Torah teaching which You impart to us, And for the limits of conduct which You made us know; For life, for beauty, for love, with which You are so generous.
וְעַל אֲכִילַת מָזוֹן שָׁאַתָּה זָן וּמְפַרְנֵס אוֹתָֽנוּ תָּמִיד בְּכָל יוֹם וּבְכָל עֵת וּבְכָל שָׁעָה.	And we thank You for the joy of eating which You grant us while You nourish us, everyday, every moment.
	THANKS FOR THE GOOD EARTH AND HER PRODUCE
וְעַל הַכֹּל יְיָ אֱלֹהֵֽינוּ אֲנַחְנוּ מוֹדִים לָךְ וּמְבָרֲכִים אוֹתָךְ יִתְבָּרַךְ שִׁמְךָ בְּפִי כָל חַי תָּמִיד לְעוֹלָם וָעֶד:	For all this, Our God, We worship and thank YOU, Whose name is praised By ever new expressions of life.
כַּכָּתוּב: וְאָֽכַלְתָּ֖ וְשָׂבָ֑עְתָּ וּבֵֽרַכְתָּ֙ אֶת־יְיָ אֱלֹהֶ֔יךָ עַל־הָאָ֥רֶץ הַטֹּבָ֖ה אֲשֶׁ֥ר נָֽתַן־לָֽךְ (דברים ח:י)׃	We do this to fulfill Your command which states: “Eat Your fill praising Adonai your God for the earthy goodness which the Almighty so freely gave to you.”
בָּרוּךְ אַתָּה יְיָ עַל הָאָֽרֶץ וְעַל הַמָּזוֹן.	Therefore we say: Praise to You O God for the earth and for its food.
	AS A MOTHER WOMBS HER CHILDREN IN MERCY
רַחֵם יְיָ אֱלֹהֵֽינוּ עַל יִשְׂרָאֵל עַמֶּךָ וְעַל יְרוּשָׁלַֽםִ עִירֶֽךָ וְעַל צִיּוֹן מִשְׁכַּן כְּבוֹדֶֽךָ וְעַל מַלְכוּת בֵּית דָּוִד מְשִׁיחֶֽךָ	Have pity, O God, on Israel Your people Jerusalem Your city; Zion Your glory’s shrine And the heir to David’s throne.
וְעַל הַבַּֽיִת הַגָּדוֹל וְהַקָּדוֹשׁ שֶׁנִּקְרָא שִׁמְךָ עָלָיו: אֱלֹהֵֽינוּ אָבִֽינוּ רְעֵֽנוּ [בשבת: רוֹעֵנוּ]  זוּנֵֽנוּ פַרְנְסֵֽנוּ וְכַלְכְּלֵֽנוּ וְהַרְוִיחֵֽנוּ וְהַרְוַח לָֽנוּ	And pity the Holy House The Temple Of Grandeur Where it was so easy To call upon You. Our God, Source of our being, Mother, Father, Provider, Sustainer, You nourish and support us, Yet still allow us our independence.
יְיָ אֱלֹהֵֽינוּ מְהֵרָה מִכָּל צָרוֹתֵֽינוּ וְנָא אַל תַּצְרִיכֵֽנוּ יְיָ אֱלֹהֵֽינוּ לֹא לִידֵי מַתְּנַת בָּשָׂר וָדָם וְלֹא לִידֵי הַלְוָאָתָם	O God, keep us free from needs that enslave us. Permit us not to depend on gifts, handouts or loans. For even when others offer help, what they give is little and the indignity is great.
כִּי אִם לְיָדְךָ הַמְּלֵאָה הַפְּתוּחָה הַקְּדוֹשָׁה וְהָרְחָבָה שֶׁלֹּא נֵבוֹשׁ וְלֹא נִכָּלֵם לְעוֹלָם וָעֶד.	But may we only rely On Your full, broadly open hand, So we never lose self-respect, Nor suffer shame or disgrace.
[בשבת:]	WHEN WE ALSO GIVE THANKS FOR THE SABBATH’S REST
רְצֵה וְהַחֲלִיצֵֽנוּ יְיָ אֱלֹהֵֽינוּ בְּמִצְוֺתֶֽיךָ 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.	In commanding us You share your will with us. In commanding us You impart in us the strength to fulfill the commandment. We thank You for the commandment of the seventh day the great Shabbat, the holy Shabbat, this Shabbat. A great day it is, holy it is, a day in which we live Your presence. We rest on it; we relax on it, we enjoy its peace; Loving You all the more for the limits You set on our actions by Your will. On this day of rest–may there be no pain, no worry, no anguish, stress or sighing. On this Sabbath day open our eyes to the vision of the consolation of Zion, and the upbuilding of Jerusalem, Your holy city. For you are at liberty to freely give liberation and consolation.
	WHEN WE CELEBRATE HOLY SEASONS
אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ, יַעֲלֶה   וְיָבֹא וְיַגִּיעַ וְיֵרָאֶה וְיֵרָצֶה וְיִשָּׁמַע וְיִפָּקֵד וְיִזָּכֵר   זִכְרוֹנֵֽנוּ וּפִקְדּוֹנֵֽנוּ	Our God and God of our ancestors, May this prayer we offer to You,   Rise and come and reach You, Be noted and accepted and Heard by You; Be remembered and acted upon:   As You become aware of us As You remember us.
וְזִכְרוֹן אֲבוֹתֵֽינוּ, וְזִכְרוֹן מָשִׁיחַ בֶּן דָּוִד עַבְדֶּֽךָ, וְזִכְרוֹן יְרוּשָׁלַםִ עִיר קָדְשֶֽׁךָ, וְזִכְרוֹן כָּל עַמְּךָ בֵּית יִשְׂרָאֵל לְפָנֶיךָ,	You remembered our parents, You will remember the Mashiach David’s son, You are mindful of Jerusalem Your city, You are mindful of Israel Your people.
‏לִפְלֵיטָה וּלְטוֹבָה וּלְחֵן וּלְחֶֽסֶד וּלְרַחֲמִים וּלְחַיִּים וּלְשָׁלוֹם.	Allow them all to find their way To goodness, to grace, to kindness, to mercy, to life, and to peace.
רֹאשׁ הַחֹדֶשׁ חַג הַמַּצּוֹת חַג הַסֻּכּוֹת שְׁמִינִי חַג עֲצֶרֶת חַג הַשָּׁבֻעוֹת רֹאשׁ הַשָּׁנָה	New Moon Day Pesach Sukkot Shemini Atzeret Shavuot Rosh Hashana
זָכְרֵֽנּוּ יְיָ אֱלֹהֵֽינוּ בּוֹ לְטוֹבָה [אָמֵן]. וּפָקְדֵֽנוּ בוֹ לִבְרָכָה [אָמֵן]. וְהוֹשִׁיעֵֽנוּ בוֹ לְחַיִּים טוֹבִים [אָמֵן].	Think well of this day Be mindful on it for our blessing Grant us the good life on it.
וּבִדְבַר יְשׁוּעָה וְרַחֲמִים חוּס וְחָנֵּנוּ וְרַחֵם עָלֵֽינוּ וְהוֹשִׁיעֵֽנוּ, כִּי אֵלֶֽיךָ עֵינֵֽינוּ, כִּי אֵל מֶֽלֶךְ חַנּוּן וְרַחוּם אָֽתָּה.	And as concerns such matters as salvation and mercy Pity us, be kind, save us, be gentle, For our eyes look to You– Divine, Majestic One Yet also Kind and Gentle.
	WE REMEMBER OTHERS AS WE REMEMBER JERUSALEM
וְגַם שֶׁאָכַלְנוּ וְשָׁתִינוּ חָרְבַּן בֵּיתְךָ הַגָּדוֹל וְהַקָּדוֹשׁ לֹא שָׁכַחְנוּ     אַל תִּשְׁכָּחֵנוּ לָנֶצַח וְאַל תִּזְנָחֵנוּ לָעַד כִּי אֵל מֶלֶךְ גָּדוֹל וְקָדוֹשׁ אָתָּה	We ate and drank Yet we forget not that there is exile, destruction, famine, fear and want. Please, forget us not, But in remembering us, Remember all in want.
וּבְנֵה יְרוּשָׁלַֽםִ עִיר הַקֹּֽדֶשׁ בִּמְהֵרָה בְּיָמֵֽינוּ. בָּרוּךְ אַתָּה יְיָ בֹּֽנֶה בְרַחֲמָיו יְרוּשָׁלָֽםִ. אָמֵן.	Make this world A place of holiness, Now in our lifetime, As you rebuild Jerusalem Praised are you, O God, Who in building up mercy Builds Jerusalem. Amen—do as we believe!
	WE THANK YOU FOR ALL THAT YOU ARE TO US
בָּרוּךְ אַתָּה יְיָ אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם הָאֵל אָבִֽינוּ מַלְכֵּֽנוּ אַדִּירֵֽנוּ בּוֹרְאֵֽנוּ גֹאֲלֵֽנוּ יוֹצְרֵֽנוּ קְדוֹשֵֽׁנוּ קְדוֹשׁ יַעֲקֹב רוֹעֵֽנוּ רוֹעֵה יִשְׂרָאֵל הַמֶּֽלֶךְ הַטּוֹב וְהַמֵּטִיב לַכֹּל	Praise, yea praise to You, O God, Source of our being Merciful Mother Mighty Father Powerful Ruler Redeeming Creator Holy Artist, Jacob’s Sanctifier, Guiding Shepherd, Israel’s Shepherd, Sovereign who is good to all.
שֶׁבְּכָל יוֹם וָיוֹם הוּא הֵטִיב   הוּא מֵטִיב הוּא יֵיטִיב לָֽנוּ:	In Your goodness you do not discriminate, Doing good day by day according to that day’s needs.   So You did act out of goodness in the past, And so will You deal with us in the future.
הוּא גְמָלָֽנוּ הוּא גוֹמְלֵנוּ הוּא יִגְמְלֵנוּ לָעַד לְחֵן לְחֶֽסֶד וּלְרַחֲמִים וּלְרֶֽוַח הַצָּלָה וְהַצְלָחָה בְּרָכָה וִישׁוּעָה נֶחָמָה פַּרְנָסָה וְכַלְכָּלָה   וְרַחֲמִים וְחַיִּים וְשָׁלוֹם וְכָל טוֹב וּמִכָּל טוֹב אַל יְחַסְּרֵֽנוּ.	You give of Your Self, You gave of your Self, You will give of Your Self Freely and completely kindly and mercifully generously and abundantly to save us, to prosper us, to bless us, to redeem us to console us to sustain and support us—   in mercy, life and in goodness, while not diminishing the good You hold in store for us for eternity.
	WE PRAY FOR THE MESSIANIC AGE AND TIMES OF PEACE
הָרַחֲמָן.       הוּא יְזַכֵּֽנוּ לִימוֹת הַמָּשִֽׁיחַ וּלְחַיֵּי עוֹלָם הַבָּא:	Compassionate One! Help us so that we may be worthy of being alive when Mashiach finally arrives. Grant strength and loving kindness to Mashiach, to David’s descendants, to the very ends of time.
עֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו   הוּא יַעֲשֶׂה שָׁלוֹם עָלֵֽינוּ וְעַל כָּל יִשְׂרָאֵל [וְעַל כָּל יוֺשְׁבֵי תֵבֶל].   וְאִמְרוּ אָמֵן.	O God! We know that You can make peace on high: That is not too difficult. Grant peace to us and to all Israel: That is more difficult: Grant us peace!
	INVOCATION FOR THE FUTURE
הָרַחֲמָן. הוּא	Haraḥaman Hu
הָרַחֲמָן. הוּא יִמְלֹךְ עָלֵֽינוּ לְעוֹלָם וָעֶד׃	Kind-hearted One! Rule over us always.
הָרַחֲמָן. הוּא יִתְבָּרַךְ בַּשָּׁמַֽיִם וּבָאָֽרֶץ׃	Caring One! Be involved with our heaven and on our earth.
הָרַחֲמָן. הוּא יִשְׁתַּבַּח לְדוֹר דּוֹרִים וְיִתְפָּֽאַר בָּֽנוּ לָעַד לָנֵֽצַח נְצָחִים וְיִתְהַדַּר בָּֽנוּ לָעַד וּלְעוֹלְמֵי עוֹלָמִים׃	Feeling One! You who are praised from one generation to the next, Take pride in us always. May our lives honor You in this world and in the next.
הָרַחֲמָן. הוּא יְפַרְנְסֵֽנוּ בְּכָבוֹד׃	Merciful One! Grant us an honorable livelihood.
הָרַחֲמָן. הוּא יִשְׁבּוֹר עֹל גָלוּת מֵעַל צַוָּארֵֽנוּ וְהוּא יוֹלִיכֵֽנוּ קוֹמֲמִיּוּת לְאַרְצֵֽנוּ׃	Warm-hearted One! Break the restraints that make us strangers. Lead us home with dignity.
הָרַחֲמָן. הוּא יִשְׁלַח בְּרָכָה מְרֻבָּה בְּבַֽיִת הַזֶה וְעַל שֻׁלְחָן זֶה שֶׁאָכַֽלְנוּ עָלָיו׃	Generous One! Send abundant blessing to this home and to this table.
הָרַחֲמָן. הוּא יִשְׁלַח לָֽנוּ אֶת אֵלִיָּֽה הַנָּבִיא זָכוּר לַטּוֹב, וִיבַשֵּׂר לָנוּ [בִּמְהֵרָה] בְּשׂוֹרוֹת טוֹבוֹת יְשׁוּעוֹת וְנֶחָמוֹת׃	One who grants Pleasant Surprises Send Elijah the prophet–of blessed memory– To bring good news of liberation and consolation.
הָרַחֲמָן. הָרַחֲמָן הוּא יְבָרֵךְ אֶת־[אָבִי מוֹרִי] בַּֽעַל הַבַּֽיִת הַזֶּה וְאֶת־[אִמִּי מוֹרָתִי] בַּעֲלַת הַבַּֽיִת הַזֶּה אוֹתָם וְאֶת־בֵּיתָם וְאֶת־זַרְעָם וְאֶת־כָּל־אַשֶׁר לָהֶם:	Compassionate One! Bless and protect all of us, our loved ones and our families, our endeavors and our possessions.
אוֹתָנוּ וְאֶת כָּל אַשֶׁר לָֽנוּ, כְּמוֹ שֶׁנִּתְבָּרֲכוּ אַבְרָהָם בַּכֹּל (בראשית כד:א), שָׂרָה בְּאֶמוּנָה, יִצְחָק מִכֹּל (בראשית כו:לג), יַעֲקֹב כֹּל (בראשית לג:יא), רָחֵל בְּאַהֲבָה, לֵיאָה בְּחֶסֶד, כֵּן יְבָרֵךְ אוֹתָֽנוּ כֻּלָּנוּ יַֽחַד בִּבְרָכָה שְׁלֵמָה. וְנֹאמַר אָמֵן.[1] I’ve adapted the Hebrew attributes of the Imahot according to Reb Zalman’s formulation in English, which might predate Harry P. Solomon’s formulation of הֵיטִיב (בראשית יב:טז), טֹבַת (בראשית כד:טז) טוֺב (בראשית כט:יט), טוֺב for Sarah, Rivkah, Raḥel, and Leah, respectively, published in Reconstructionist in March of 1988, “Including the Matriarchs: A Proposal for Birkat ha-Mazon.”–Aharon Varady	May we all be blessed like Abraham–with everything like Sarah–with faithfulness like Isaac–by everyone like Jacob–in everyway like Rachel–with warmth like Leah–with love.[2] Where is Rivka in Reb Zalman’s Imahot formulation? Perhaps it was a mistake in the girsah (manuscript)? We don’t know. If you do, please contact us.   And to all this let us say, Amen!
בַּמָּרוֹם יְלַמְּדוּ עֲלֵיהֶם וְעָלֵֽינוּ זְכוּת, שֶׁתְּהֵא לְמִשְׁמֶֽרֶת שָׁלוֹם, וְנִשָּׂא בְרָכָה מֵאֵת יְיָ וּצְדָקָה מֵאֱלֹהֵי יִשְׁעֵנוּ.	Sublime One! Interpret our act as prompted by good intentions, as an act of surrender, worthy of blessing from You. And even if we are not deemed worthy, then accept our act of thanksgiving as a kind favor on Your part. O Helping God!
וְנִמְצָא חֵן וְשֵֽׂכֶל טוֹב בְּעֵינֵי אֱלֹהִים וְאָדָם.	May we ever be found pleasant and wise by you God and by all our fellow human beings.
	WE ENCOURAGE ONE ANOTHER BEFORE LEAVING THE TABLE
יְר֣אוּ אֶת־יְיָ קְדשָׁ֑יו כִּ֘י אֵ֥ין מַ֝חְסּ֗וֹר לִֽירֵאָֽיו: כְּ֭פִירִים רָשׁ֣וּ וְרָעֵ֑בוּ וְדֹֽרְשֵׁ֥י יְיָ לֹֽא־יַחְסְר֥וּ כָל־טֽוֹב׃ (תהלים לד:י-יא)	Fear Our God, you who make God holy! Fearing only God, what will you lack? Those who are self-sufficient, like young lions, May starve in relying on their own strength. But those who seek Only God Shall not lack all that is good.
הוֹד֣וּ לַֽיְיָ כִּי־ט֑וֹב כִּ֖י לְעוֹלָ֣ם חַסְדּֽוֹ׃ (תהלים קמה:טז)	Give thanks to God who is so good, Whose kindness is ever wise to the world.
בָּר֣וּךְ הַגֶּ֔בֶר אֲשֶׁ֥ר יִבְטַ֖ח בַּֽיְיָ וְהָיָ֥ה יְיָ מִבְטַחֽוֹ׃ (ירמיהו יז:ז)	Blessed are they who trust in God, For God will ever be their guarantor.
נַ֤עַר הָיִ֗יתִי גַּם־זָקַ֥נְתִּי וְֽלֹֽא־רָאִ֣יתִי צַדִּ֣יק נֶעֱזָ֑ב וְ֝זַרְע֗וֹ מְבַקֶּשׁ־לָֽחֶם׃ (תהלים לז:כה)	I was young, now I’m old Yet never saw a Zaddik so forsaken That their child seeks only bread.
	How can this be? How could this happen? Surely blessings will be heaped on those Who are really righteous, fair and just.
מַה שֶׁאָכַֽלְנוּ יִהְיֶה לְשָׂבְעָה וּמַה שֶׁשֶּׁתִֽינוּ יִהְיֶה לִרְפוּאָה וּמַה שֶׁהוֺתַֽרְנוּ יִהְיֶה לִבְרָכָה	May what we ate be a source of satisfaction What we drank A source of health What we left a source a source of blessing.
וַיִּתֵּן לִפְנֵיהֶם וַיֹּאכְלוּ וַיּוֹתִרוּ כִּדְבַר יְהוָה.	According to Scripture: “The host set food before them, They ate and left enough for others, As God has spoken.”[3] 2 Kings 4:42-44. (Thanks to Hannah Rocha for identifying the verse.) cf. Ruth 2:14
יְיָ עֹ֖ז ׀ לְעַמּ֣וֹ יִתֵּ֑ן יְיָ ׀ יְבָרֵ֖ךְ אֶת־עַמּ֣וֹ בַשָּׁלֽוֹם׃ (תהלים כט:יא)	God will surely give strength to our people God will bless our folk with SHALOM!

---

The style by which Rabbi Zalman Schachter-Shalomi, z”l translated Jewish liturgy in English was neither literal nor idiomatic, but highly interpretive and interspersed with his own ḥiddushim (innovations). Showing Reb Zalman’s translation side-by-side with the Jewish liturgy helps to illuminate his understanding of the liturgy — it’s deeper meaning as well as how it might be communicated to a contemporary audience. In the version I have prepared above, I have set the interpretive translation of Rabbi Zalman Schachter-Shalomi, z”l side-by-side with the liturgical Hebrew that may have inspired it. In several places, Reb Zalman’s formulation departs from the traditional Ashkenazi nusaḥ. Where there is no Hebrew, we can more easily observe where Reb Zalman has expanded upon the blessing. Still, my work was not exhaustive and I appreciate any corrections to the nusaḥ (liturgical custom) of the Hebrew that may have inspired Reb Zalman’s interpretation in English.

The interpretive translation of Rabbi Zalman Schachter-Shalomi, z”l was first shared online by Gabbai Seth Fishman at his website, Jewish Renewal Chassidus.

Source

---

 

Notes

Notes

1	I’ve adapted the Hebrew attributes of the Imahot according to Reb Zalman’s formulation in English, which might predate Harry P. Solomon’s formulation of הֵיטִיב (בראשית יב:טז), טֹבַת (בראשית כד:טז) טוֺב (בראשית כט:יט), טוֺב for Sarah, Rivkah, Raḥel, and Leah, respectively, published in Reconstructionist in March of 1988, “Including the Matriarchs: A Proposal for Birkat ha-Mazon.”–Aharon Varady
2	Where is Rivka in Reb Zalman’s Imahot formulation? Perhaps it was a mistake in the girsah (manuscript)? We don’t know. If you do, please contact us.
3	2 Kings 4:42-44. (Thanks to Hannah Rocha for identifying the verse.) cf. Ruth 2:14

Contributor: Zalman Schachter-Shalomi (translation)

Co-authors:

• 
  Name: Zalman Schachter-Shalomi (translation)
  Bio: Rabbi Dr. Zalman Meshullam Schachter-Shalomi, affectionately known as "Reb Zalman" (28 August 1924 – 3 July 2014) was one of the founders of the Jewish Renewal movement. Born in Żółkiew, Poland (now Ukraine) and raised in Vienna, he was interned in detention camps under the Vichy Regime but managed to flee the Nazi advance, emigrating to the United States in 1941. He was ordained as an Orthodox rabbi in 1947 within the ḤaBaD Hasidic movement while under the leadership of the sixth Lubavitcher Rebbe, Yosef Yitzchok Schneersohn, and served ḤaBaD communities in Massachusetts and Connecticut. He subsequently earned an M.A. in psychology of religion at Boston University, and a doctorate from the Hebrew Union College. He was initially sent out to speak on college campuses by the Lubavitcher Rebbe, but in the early 1960s, after experimenting with "the sacramental value of lysergic acid", the main ingredient in LSD, leadership within ḤaBaD circles cut ties with him. He continued teaching the Torah of Ḥassidut until the end of his life to creative, free and open-minded Jewish thinkers with humility and kindness and established warm ecumenical ties as well. In September 2009, he became the first contributor of a siddur to the Open Siddur Project database of Jewish liturgy and related work. Reb Zalman supported the Open Siddur Project telling its founder, "this is what I've been looking forward to!" and sharing among many additional works of liturgy, an interview he had with Havurah magazine in the early to mid-1980s detailing his vision of "Database Davenen." The Open Siddur Project is proud to be realizing one of Reb Zalman's long held dreams.
  Website: https://en.wikipedia.org/wiki/Zalman_Schachter-Shalomi
  Profile Link: https://opensiddur.org/profile/zalman-schachter-shalomi-translation
• 
  Name: Unknown Author(s)
  Bio: Sometimes the best we can do in attributing a historical work is to indicate the period and place it was written, the first prayer book it may have been printed in, or the archival collection in which the manuscript was found. We invite the public to help to attribute all works to their original composers. If you know something not mentioned in the commentary offered, please leave a comment or contact us.
  Website:
  Profile Link: https://opensiddur.org/profile/unknown
• 
  Name: Aharon N. Varady (transcription)
  Bio: Aharon Varady (M.A.J.Ed./JTSA Davidson) is a volunteer transcriber for the Open Siddur Project. If you find any mistakes in his transcriptions, please let him know. Shgiyot mi yavin; Ministarot naqeni שְׁגִיאוֹת מִי־יָבִין; מִנִּסְתָּרוֹת נַקֵּנִי "Who can know all one's flaws? From hidden errors, correct me" (Psalms 19:13). If you'd like to directly support his work, please consider donating via his Patreon account. (Varady also translates prayers and contributes his own original work besides serving as the primary shammes of the Open Siddur Project and its website, opensiddur.org.)
  Website: https://aharon.varady.net
  Profile Link: https://opensiddur.org/profile/aharon-varady-transcription

Featured Image:

Title: 1024px-Manatee_with_calf.PD
Caption: "Manatee nursing calf" (credit: Gaylen Rathburn, USFWS, Public Domain)