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Hunger & Jewish Theology: an Exploration of Birkat Ha-Mazon

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Hunger & Jewish Theology: an Exploration of Birkat Ha-Mazon May 2003 \ Nisan-Ayar 5763 Hunger & Jewish Theology: An Exploration of Birkat Ha-Mazon Created by Rabbi Andrew Davids Goals 1. To expose program participants to the tradition of saying Grace after meal 2. To expose program participants to both Reform and traditional versions 3. To help program participants understand how theology affects liturgical choices 4. To create an opportunity for Cantors to be engaged in youth programming Objectives 1. Program participants will be able to identify the four key blessings found in the Birkat ha’Mazon 2. Program participants will be able to describe some of the differences between the Reform version and the version they are more likely to see on campus 3. Program participants will be able to practice singing the Birkat ha’Mazon Timeline 00:00 – 00:10 Introduction of concept of blessings surrounding the eating of food 00:10 – 00:25 Text study of the Birkat ha’Mazon 00:25 – 00:45 Discussion of theological issues of Birkat ha’Mazon 00:45 – 00:50 Wrap up of discussion and singing of Birkat ha’Mazon Materials Bread with crusts removed Cucumbers or watercress Tea Full Copies of the Reform Birkat ha’Mazon Copies of the Reform Birkat ha’Mazon, cut into paragraphs to be reassembled by the groups Copies of the Hillel Birkat ha’Mazon, cut into paragraphs to be reassembled by the groups Copies of the music for both versions This program is designed to be used as a part of teaching Birkat Ha-Mazon, the grace after meals. It can be done prior to or after praying Birkat Ha-Mazon or as a stand-alone program about the blessing and some of its theological implications. “Our sages taught: It is forbidden to enjoy the fruits of this world without pronouncing a blessing, and whosoever derives such enjoyment without uttering a blessing has committed a trespass" (Berachot 35a). Step 1: Introduction (Ten minutes) Hand out prepared cucumber or watercress sandwiches on bread that has had its crust removed. Tea can be offered as well. Everyone should be “on their most proper” behavior. The motzie should be done at the beginning of the meal. Group leader reads (in best British accent): “Oh darlings, it is so nice to have you for tea. As you know, in our mission of fulfilling God’s command to be “a holy nation,” we try to add moments of connection to the Divine to as many daily activities as possible. The daily act of eating includes many such opportunities, ranging from what we choose to eat and how we choose to eat it. At the center of this practice is the giving of blessings before a meal and the recitation of the Grace After the Meal – the Birkat ha’Mazon, a combination of four different blessings. According to scholars, the first three blessings of the Birkat ha’Mazon are some of the oldest Jewish prayers. The Talmud (Berachot 48b) identifies each of the first three to a famous Jew in history: the first to Moses, after receiving the gift of manna, the second blessing to Joshua, after the Israelites entered the land of Israel, and the third blessing to David and Solomon. Scholars believe that the fourth benediction was added later, after the Bar Kochba rebellion (2nd century C.E.), with reference to those killed at the battle of Betar. By saying Birkat HaMazon, we connect to the Divine in two ways: it reminds us of the source of our sustenance and it links us our Jewish history and the spiritual concerns of our ancestors. Tah tah and jolly ho.” Step 2: Studying the Text (Fifteen minutes) Two different versions of the Birkat ha’Mazon are included in this program packet: a version of Birkat ha’Mazon that has been selected by the UAHC for use at Movement gatherings and a version utilized by Hillel International for their functions that meets the needs of a pluralistic community. Each version is in a different font to differentiate between the two. In preparation for this program, copies of each should be made, and then the copies should be cut up into single paragraphs that will serve as “puzzle pieces.” Hand out to small groups of three to five individuals pieces from each of the two versions, explaining one is from the Reform Movement and the other is produced by Hillel International and is the one most people are more likely to encounter upon arriving at a Jewish function on campus. Working together, members of the groups should try to piece together the two different versions in the correct order. They can utilize what has been taught in the introduction to identify the four different blessings and their order. Group leader should also have completed texts of both versions to aid in the reconstruction of these prayers. After the groups have assembled their texts, they should do the following small group text study: 1. What are the similarities between the two different versions? 2. What are the differences between the two different versions? 3. What extra material has been added besides the four blessings? 4. Why do you think the editors of each version made these editorial choices? 5. Why do both of these versions begin with the mizuman, the invitation by a leader for others to join in public recitation of this blessing? (this is typically only done in groups of three or more; individuals always have the option of saying Birkat ha’Mazon as an individual prayer) 6. Although we now know that Grace comes from the Jewish tradition, do you think that in North America the ritual of saying Grace after meals is seen as Jewish or Christian? Step Three: Theological Issues of Birkat ha’Mazon (Twenty minutes) 1. Come together as a group and spend five minutes sharing answers from the small group text study discussions. 2. Group Leader: We will now focus on one area of the more extensive version that poses great theological issues to many Jews; so much so that our Movement has removed it from its version and some Jews from other Movements read this section quietly or in silence. 3. Have someone read aloud the section “Na’ar Hayiti” in Hebrew (if possible) and in English (last sentence of Section 19 in Hillel version) 4. For large group discussion, pose the following questions: a. What appears to be problematic with this section? b. Aren’t there other parts of our liturgy that are problematic that we do say allowed? c. What might be other methods besides removal of in terms of handling difficult liturgical messages? d. At the beginning of this program, we ate delicate sandwiches that are often eaten by the upper crust (pun intended). Do those of us who have access to more resources than the poor have any additional responsibilities to engage in the message of this text? e. If you were to encounter this statement three times a day every day, would this be more likely to make you think about feeding the hungry or less likely to feed the hungry? f. How might we connect the overall message of the Birkat ha’Mazon to our individual and communal responsibilities to engage in the Divine around the areas of eating and feeding the hungry? Step Four: Saying Birkat ha’Mazon (Five minutes) As a closing activity, the group can sing Birkat ha’Mazon, choosing from either of the two versions. Attached is sheet music for both versions to assist those who are unfamiliar with the melodies. This is an excellent opportunity to involve your Cantor in the youth program. Copies of the full text of the selected version should be distributed so participants can follow along and should be kept so that the group can incorporate this ritual into its general practices if is so desires. .
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