It is interesting to note that in some communities, the custom is to recite all the Harachaman passages as usual even when they are completely inapplicable. 30 There are also grounds to suggest that this passage should simply be omitted rather than altered. 29 Some hold that this wording should also be used when reciting Birkat Hamazon in the home or presence of a non-Jew. Some authorities suggest that one substitute the standard wording with “ Harachaman, Hu yishlach lanu beracha meruba b’halichateinu u’beyeshivateinu ad olam” (“May the Merciful One send us abundant blessing in our travels and our encampments forever”), as this wording better reflects such circumstances. However, it makes no sense to recite this passage when eating in such places. In a regular situation, one would recite “ Harachaman, Hu yishlach lanu beracha meruba babayit hazeh” (“May the Merciful One send us abundant blessing in this house”). There is some discussion on how to recite the Harachaman section of the Birkat Hamazon after eating a bread meal outdoors, in a car or on a plane. 27 There is some discussion whether or not women are fully obligated in the mitzvah of Birkat Hamazon, though common custom is to treat Birkat Hamazon as a Torah-level obligation for both men and women. 26 One who did not recite Birkat Hamazon within 72 minutes is still required to recite it no matter how much time has passed, if still feeling satiated from the meal. 25 One should recite Birkat Hamazon promptly after completing a meal, and definitely within 72 minutes from the end of the meal. 23 One who is unsure of having recited the Birkat Hamazon is required to repeat it 24 if still satiated from the meal. 22 There is also a view that one must drink something during the meal for the Birkat Hamazon to be a Torah-level obligation. If one is not truly satiated from the meal, the obligation is only rabbinic in nature. The requirement to recite Birkat Hamazon is only a Torah-level obligation if one is full after the meal. 20 It is noted that most people are not especially particular to observe this halacha, and a number of contemporary authorities have justified their conduct. 19 Plastic knives need not be removed or covered. 18 It is not necessary to cover or remove the knives on Shabbat and holidays, as the holiness of these days protects us from any possible trouble. 17 It also serves to recall the teaching that the Angel of Death has no power over those who recite Birkat Hamazon carefully and with concentration. 16 Another reason the knives are covered or removed is that there was once an individual who became so distressed at the mention of Jerusalem in the course of the Birkat Hamazon that he took a knife that was on the table and stabbed himself with it. 15 This is because knives, reminiscent of swords, are items that shorten a man’s life, while the table, which represents the altar of G-d, lengthens it. Many individuals have the custom to cover or remove any knives that are on the table before reciting the Birkat Hamazon. 13 The custom to leave the bread on the table was also instituted in order to ensure that food would be readily available should a hungry person come knocking at one’s door in search of food. 12 Indeed, we are taught that allowing bread to remain on the table until after Birkat Hamazon is a segula for a number of blessings. 11 The tablecloth, bread left over from the meal, and the salt dispenser should remain on the table until after Birkat Hamazon. One should tidy up the table in preparation for Birkat Hamazon, such as by removing empty serving dishes and cleaning up any unsightly spills and messes. 9 There is a story told of an individual who was eternally punished over not having recited Birkat Hamazon with the proper intent and concentration. 8 We are taught that one who is meticulous with reciting Birkat Hamazon will be provided with an honorable living. 7 It is even recommended that one partake of one’s favorite foods and drinks at every meal in order to help ensure that one will be in good spirits for the Birkat Hamazon. It should be read from a text, in an audible manner, 5 and with feelings of thanksgiving 6 and happiness. The Birkat Hamazon should not be recited from memory. 2 It is preferable to recite Birkat Hamazon in the original Hebrew, 3 but it may be recited in any language, if necessary. 1 Accordingly, it is especially important to be dressed properly when reciting Birkat Hamazon, even more so than for other prayers. It is the only blessing in our liturgy that the Torah explicitly requires us to recite. The Birkat Hamazon must be recited after any meal that included bread.
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