Devarim 7:12 - 11:25
Haftarah: Yeshayahu 49:14 - 51:3
Summary
- Reward and punishment
- Laws of idolarty
- The purpose of human suffering.
- Laws relating to the meal.
- The virtue of humility.
- Idol worship.
- Sin of the Golden Calf.
- Tablets of the Law.
- Aharon's death.
- Fear of G-d.
- Superiority of the Land of Yisrael.
- Laws of prayer and mezuzah.
- Future conquests.
Devarim 7:12 If only you listen to these laws, safeguarding and keeping them, then Hashem your G-d will keep in mind the covenant and love with which He made an oath to your fathers.
The Hebrew text of "If only" is the word Ekev (עֵקֶב - literally "on the heel of," i.e., in consequence of). This Hebrew word has the additional meaning: "heel of the foot." We can thus see the verse as alluding to those Mitzvot which are trodden upon, i.e., treated lightly or disrespected fully. It is as a consequence of obeying those commandments which are conventionally neglected that the Benei Yisrael will merit G-d's favor. A similar thought is expressed by King David in Tehillim 49:6, making use of this same root Ekev, "'avon 'akevai yessubeni" (עֲוֹן עֲקֵבַי יְסוּבֵּנִי - the sin of those things which I tread upon, now surrounds me). What he meant is this: "I do not fear because of the sins which I regard as serious, since I am careful to avoid these; but I do fear on account of those mitzvot which I treated lightly." The lesson behind these two verse is clear: we must learn to treat all mitzvot with the same degree of esteem.
The use of the word Ekev can also be seen as an allusion to those mitzvot which are associated with the heel or foot - that is, walking to the Beit HaMidrash for prayer or Torah study; walking to visit the sick; escorting the dead to their last resting place; travelling to console mourners; etc.
A further lesson from this verse is that the reward one reaps in this world for observance of the mitzvot is very small and of little value, as is the heel of man, which is the lowest part of the body. The major portion of the recompense for observance is stored up for the hereafter. Non-Jews, on the other hand, are rewarded immediately for good behavior - thus depriving them of reward in the future. The material benefits that Jews enjoy in this world are not due to mitzvah observance, but rather are in return for the pain and suffering Jews endure on account of their religion.
The Midrash Rabbah on this verse recounts the story of an orphaned girl, reared as a maid servant in the house of a good man, who attributed the decent treatment accorded her to the work she did for him. Her master and benefactor told her, "You are wrong, my child. All the good I do for you is compensation for the indignities you suffer as a servant. But the reward for your work is stored up with me - to your account." The analogy is made to G-d's relationship with Yisrael. G-d tells His Chosen People: "All that you enjoy in this world is compensation for the pain and suffering you endure because of your attachment to Judaism, but the real reward for all the mitzvot and good deeds you perform is stored in your account in the World to Come.
Moshe instructs Benei Yisrael not to fulfill the mitzvot in order to receive immediate rewrad, but to strive to observe them because of a wholehearted love for G-d. Only then will the idea of reward be regarded as a small and insignificant matter, since Yisrael will understand that the real reward awaits the righteous in the next world.
In this verse Moshe describes to Yisrael the temporal reward for observing G-d's commandments out of love and not because of any expected compensation. In addition to fulfilling the covenant, G-d will also bless Yisrael's material possession enabling them to fulfill the mitzvot in comfort, lacking nothing.
The promise of this verse, "He will... make you numerous" is understood as numerous in importance. Even if Yisrael is few in numbers, they will be greatly esteemed in G-d's eyes. Their prayers will be accepted as if they were the entreaties of a multitude, since G-d does not reject the supplications of the many.
This verse can also be seen as a direct continuation of the one preceding it. In verse 7:12, Yisrael is told that G-d would keep the covenant promised to the Patriarchs. G-d will love Yisrael because of the merits of Avraham. He will bless them because of Yitzchak and will multiply their numbers because of Yaakov.
The Torah states that "you will be proscribed like it," to emphasize to Yisrael that it is forbidden to derive any benefit from idolatry. Benei Yisrael are to "reject it as abominable" - they are to treat these images the way they do an unclean animal. Moreover, they should refer to these idols disrespectfully - if it bears a pleasant-sounding name, one should alter it in order to demean it.
Deriving Benefit: From the very moment that the idolater has designated any object as part of his worship, a Jew is forbidden to use it, even though it has as yet been actually employed in pagan worship. The same prohibition applies to any object used to adorn or cover the image. Similarly, candles lit or incense burned in its honor are forbidden.
Anyone who benefits or derives any pleasure from these objects has transgressed two prohibitions:
The use of the word Ekev can also be seen as an allusion to those mitzvot which are associated with the heel or foot - that is, walking to the Beit HaMidrash for prayer or Torah study; walking to visit the sick; escorting the dead to their last resting place; travelling to console mourners; etc.
A further lesson from this verse is that the reward one reaps in this world for observance of the mitzvot is very small and of little value, as is the heel of man, which is the lowest part of the body. The major portion of the recompense for observance is stored up for the hereafter. Non-Jews, on the other hand, are rewarded immediately for good behavior - thus depriving them of reward in the future. The material benefits that Jews enjoy in this world are not due to mitzvah observance, but rather are in return for the pain and suffering Jews endure on account of their religion.
The Midrash Rabbah on this verse recounts the story of an orphaned girl, reared as a maid servant in the house of a good man, who attributed the decent treatment accorded her to the work she did for him. Her master and benefactor told her, "You are wrong, my child. All the good I do for you is compensation for the indignities you suffer as a servant. But the reward for your work is stored up with me - to your account." The analogy is made to G-d's relationship with Yisrael. G-d tells His Chosen People: "All that you enjoy in this world is compensation for the pain and suffering you endure because of your attachment to Judaism, but the real reward for all the mitzvot and good deeds you perform is stored in your account in the World to Come.
Moshe instructs Benei Yisrael not to fulfill the mitzvot in order to receive immediate rewrad, but to strive to observe them because of a wholehearted love for G-d. Only then will the idea of reward be regarded as a small and insignificant matter, since Yisrael will understand that the real reward awaits the righteous in the next world.
7:13 He will love you, bless you and make you numerous. He will bless the fruit of your womb, the fruit of your land, your grain, your wine, your oil, the calves of your herds, and the lambs of your flocks, in the land that He promised your fathers that He would give to you.
In this verse Moshe describes to Yisrael the temporal reward for observing G-d's commandments out of love and not because of any expected compensation. In addition to fulfilling the covenant, G-d will also bless Yisrael's material possession enabling them to fulfill the mitzvot in comfort, lacking nothing.
The promise of this verse, "He will... make you numerous" is understood as numerous in importance. Even if Yisrael is few in numbers, they will be greatly esteemed in G-d's eyes. Their prayers will be accepted as if they were the entreaties of a multitude, since G-d does not reject the supplications of the many.
This verse can also be seen as a direct continuation of the one preceding it. In verse 7:12, Yisrael is told that G-d would keep the covenant promised to the Patriarchs. G-d will love Yisrael because of the merits of Avraham. He will bless them because of Yitzchak and will multiply their numbers because of Yaakov.
7:26 You must not bring an abhorrent thing into your house, or you will be proscribed like it; you must reject it as abominable and abhorrent, for it is proscribed.
The Torah states that "you will be proscribed like it," to emphasize to Yisrael that it is forbidden to derive any benefit from idolatry. Benei Yisrael are to "reject it as abominable" - they are to treat these images the way they do an unclean animal. Moreover, they should refer to these idols disrespectfully - if it bears a pleasant-sounding name, one should alter it in order to demean it.
The Laws of Idolatry
What follows is an explanation of the laws regarding the prohibition against idolatry.Deriving Benefit: From the very moment that the idolater has designated any object as part of his worship, a Jew is forbidden to use it, even though it has as yet been actually employed in pagan worship. The same prohibition applies to any object used to adorn or cover the image. Similarly, candles lit or incense burned in its honor are forbidden.
Anyone who benefits or derives any pleasure from these objects has transgressed two prohibitions:
- the prohibition against bringing "an abhorrent thing into [one's] house"
- the prohibition against allowing anything relating to the worship of idolatry to remain within our midst. Even if one burns an idol, it is forbidden to use the ashes or to warm oneself by that fire. Any derivative is proscribed, even if it has been mingled and annulled by a thousand times its volume.
Effigies: All images set up in towns and villages are included in the ban, since we are to assume that they have been installed for idolatrous purposes. Those placed in large cities are not included because their purpose is purely decorative. Exceptions to this last rule are those images placed at the gate of a city holding a bird or sword, or wearing a crown since these are usually erected for the purpose of idol worship. A crucifix is constructed for worship and so must be treated as a forbidden object. It is forbidden to keep any Christian symbols in one's house.
Invalidating Idolatrous Figures: One is permitted to benefit fro the handling or use of an object originally designated for idolatrous worship only after a pagan annuls it by breaking one of its features or one of its limbs or if he batters it completely out of shape even without diminishing it in size.
A Jew may benefit from an annulled object of idol worship even if the pagan who had done the damage did not actually worship that particular object or use it in his practices. However, an object of this sort that is disfigured by a Moslem is forbidden for Jewish use because Islam also forbids idol worship. Similarly, Jews may not benefit from an object of idol worship marred by any other gentile who does not practice idolatry at all.
The annulment of these objects should take place before a Jew acquires them. For example, a Jew who buys silver coins from a pagan and discovers the image of an idol engraved on one of them may keep the coins only under the following conditions: If he had paid for them but had not actually take physical possession of them or if he has them in hand but had nnot yet paid the pagan for them. In either case, he must return the engraved coin to the pagan to be disfigured before he can become its owner. If, however, the coins were paid for and were already in the Jew's possession when the discovery was made, then the new owner has no recourse but to throw the offending coin into the sea, because a Jew may not annul the object nor can he derive benefit from any form of idol worship.
Ornaments, incense or other accessories of idol worship may be returned to their previous pagan owners for nullification been if they had been paid for and were already in their new Jewish owner's possession. The rule outlined in the preceding paragraph that once a Jew pays for and takes possession of an item, he can neither nullify nor benefit from it, applies only to an object of idolatry itself, not to any of its accouterments.
If a Jew acquires an idol that had been properly annulled by a pagan, all its ornaments and accessories are immediately nullified as well and are dissociated from their original purpose. The reverse, however, is not true: Annulling the accessories does not automatically nullify the idol, which must itself be disfigured in the manner described above.
Any idol or object designated for idol worship which breaks spontaneously is still forbidden, until a pagan pronounces its annulment. If one finds fragments of these broken objects, they may not be used unless there is sufficient evidence that they had been formally annulled. If an idol is composed of many separate sections which are easily joinable, then each part must be annulled separately. If, however, it would be impossible for an ordinary person to unite the sections of an idol of thissort, then a pagan may mar only one section to annul the entire idol.
Trees that had been planted in front of an idol as decoration may not be used by Jews for any purpose. Even sitting in their shade is forbidden. One should not pass beneath them if there is an alternate route. If none is accessible, then a Jew may pass beneath the tree quickly, but not at a leisurely pace.
One is forbidden to listen to music played as accompaniment of idol worship, or to gaze at its decorations or to smell the fragrant spices or flowers used as adornment. If one happens to pass a temple or idol without the intention of deriving any pleasure from the music, the sights or the fragrances; he is not obligated to stop his ears, close his eyes, or attempt to avoid smelling the incense, since he transgresses the law only if he had intentionally passed that way to enjoy the sights, smells or sounds. Even if there was another path that could have been taken, the passerby is not culpable unless he expressly wishes to derive pleasure from idolatry.
Facial Figures: These are figures which were often placed at water pipes or taps where water flows for drinking purposes. Often it is the mouth of a figure of this sort that serves as the opening for the outpouring of water. These figures were placed in the positions described for decorative rather than religious purposes. Yet a Jew should endeavor to avoid placing his mouth near the figure, since it would appear as if he is paying homage to it. However, if one feels an urgent need to drink, then he is permitted to do so.
One should never come closer than four cubits (approximately seven feet) to an idol. It is also forbidden to greet pagans on one of their festivals using the term "Shalom," since this is one of the appellations of G-d, and the pagan may take this as an acknowledgment of his deity. A neutral term like "good morning" is, however, permissible.
Human Figures: It is forbidden to make a likeness of a man even if its creation is for decorative purposes only and not with idolatrous intent. If a gentile makes an image of this sort and sends it to a Jew, the latter is forbidden to keep it in his home in order to avoid raising the suspicion of his worshiping idols. It is also forbidden to commission a gentile to make such an object even if one does not intend to keep in his own home. This prohibition extends to creating likenesses of any of the creatures seen in the Merkavah vision of Yechezkel - i.e., angels, man, lions, oxen or eagles. Even if likenesses of these creatures belong to gentiles, it is forbidden to keep them in a Jewish home. Some authorities include likenesses of all other animals in this prohibition.
These prohibitions apply in cases where the image projects, but if it is impressed or embroidered on a garment or painted on a wall, it is permitted. The image of a man, however, is always prohibited in any form.
Some ketubot (marriage contracts) have pictures of a bride and groom or the sun and moon painted upon them. Although this practice is wrong, if the images have already been painted and the ketubah is complete, it may be used.
Pictures of birds, fish or animals may not be painted or hung on synagogue walls for two reasons:
- when one bows during prayer, it might seem as if he is bowing to these images.
- they distract the worshiper and prevent proper concentration and devotion to prayer.
For this second reason, the installation of a mirror in a synagogue is also forbidden - since seeing one's own reflection is a distraction during prayer.
Any vessel that has a functio in idolatrous practice may not be used in a synagogue. The rugs upon which Moslems prostrate themselves during their prayers, should not be found in a synagogue or any other place where a Jew prays.
A Jew must not wear a ring with a projecting image, but if the image is engraved, the ring may be worn. In the later case, however, it is forbidden to use the engraved ring as a seal, because once it is impressed on paper or wax it forms a raised or projecting image. A ring which contains the image of an idol is forbidden in all instances and in all forms. A ring of this sort belonging to a gentile, must not be kept in a Jewish home. One is not to instruct a gentile to use such a seal on his behalf, since whatever is forbidden for a Jew to do is likewise forbidden to be accomplished for the Jew by a gentile.
Pottery vessels containing images of idolatrous figures or crucifixes may not be used until the images are erased. Pictures of the sun, moon and stars are similarly forbidden whether they are engraved or embossed.
One is forbidden to entertain gentile priests with song, as well as to sing, dance, or play musical instruments before their idols.
The Oath of a Pagan: It is forbidden for a Jew to cause a pagan to swear in the name of his faith. For example, before contracting a loan, a Jew must not ask a gentile to swear by his god that he will repay it. This prohibition is based on the verse in Yechezkel 23:13 which states: "Make no mention of the names of other gods; they shall not be heard on your lips."
A Jew may not say "Meet me at that place of idolatry," thereby invoking the name of the god or shrine. One is, however, permitted to repeat the names of idols that are listed in the Torah.
One is permitted to bless a pagan with the words, "May G-d bless you," for we do not assume that the pagan will interpret this as a salutation in his deity's honor. However, if a pagan blesses a Jew in the name of his god, the recipient is forbidden to answer amein.
Monetary Gain: To gain monetarily from idolatry is considered a very grave sin. A Jew cannot benefit even indirectly from pagan worship.
While all forms of idolatry are forbidden to Jews under any circumstances, this prohibition does not include mountains, valleys, springs, rivers or anything else in nature that had been designated by a pagan as an object of worship. The Torah specifically states: "You must destroy all the sites at which the nations... worshiped their gods, whether on lofty mountains and on hills etc." (Devarim 12;2). The mountains and hills themselves are not part of the prohibition, only the temples, altars and idols erected upon them are.
Any vegetation that had grown in these areas before they were designated as pagan deities is permitted for Jewish use. Whatever had grown after their designation is prohibited. If a tree is specified for idol worship, it may not be used in any capacity by a Jew, even as fuel. Trees, not designated for idol worship, that nevertheless have objects of idolatry placed beneath them, are forbidden until the objects are removed.
Many pagans worship animals as well, and one is forbidden to benefit from their use. According to various Halachic authorities, this prohibition extends to include even ordinary animals that had been traded for these "deified" animals.
Martyrdom: One is not permitted to sacrifice his life in order to avoid transgressing the law. If one is confronted with the choice of transgression or death, he must always abrogate the law. There are three exceptions - laws that are never to be abrogate and one is obligated to choose death rather than transgress them. They are:
A Jew must not wear a ring with a projecting image, but if the image is engraved, the ring may be worn. In the later case, however, it is forbidden to use the engraved ring as a seal, because once it is impressed on paper or wax it forms a raised or projecting image. A ring which contains the image of an idol is forbidden in all instances and in all forms. A ring of this sort belonging to a gentile, must not be kept in a Jewish home. One is not to instruct a gentile to use such a seal on his behalf, since whatever is forbidden for a Jew to do is likewise forbidden to be accomplished for the Jew by a gentile.
Pottery vessels containing images of idolatrous figures or crucifixes may not be used until the images are erased. Pictures of the sun, moon and stars are similarly forbidden whether they are engraved or embossed.
One is forbidden to entertain gentile priests with song, as well as to sing, dance, or play musical instruments before their idols.
The Oath of a Pagan: It is forbidden for a Jew to cause a pagan to swear in the name of his faith. For example, before contracting a loan, a Jew must not ask a gentile to swear by his god that he will repay it. This prohibition is based on the verse in Yechezkel 23:13 which states: "Make no mention of the names of other gods; they shall not be heard on your lips."
A Jew may not say "Meet me at that place of idolatry," thereby invoking the name of the god or shrine. One is, however, permitted to repeat the names of idols that are listed in the Torah.
One is permitted to bless a pagan with the words, "May G-d bless you," for we do not assume that the pagan will interpret this as a salutation in his deity's honor. However, if a pagan blesses a Jew in the name of his god, the recipient is forbidden to answer amein.
Monetary Gain: To gain monetarily from idolatry is considered a very grave sin. A Jew cannot benefit even indirectly from pagan worship.
While all forms of idolatry are forbidden to Jews under any circumstances, this prohibition does not include mountains, valleys, springs, rivers or anything else in nature that had been designated by a pagan as an object of worship. The Torah specifically states: "You must destroy all the sites at which the nations... worshiped their gods, whether on lofty mountains and on hills etc." (Devarim 12;2). The mountains and hills themselves are not part of the prohibition, only the temples, altars and idols erected upon them are.
Any vegetation that had grown in these areas before they were designated as pagan deities is permitted for Jewish use. Whatever had grown after their designation is prohibited. If a tree is specified for idol worship, it may not be used in any capacity by a Jew, even as fuel. Trees, not designated for idol worship, that nevertheless have objects of idolatry placed beneath them, are forbidden until the objects are removed.
Many pagans worship animals as well, and one is forbidden to benefit from their use. According to various Halachic authorities, this prohibition extends to include even ordinary animals that had been traded for these "deified" animals.
Martyrdom: One is not permitted to sacrifice his life in order to avoid transgressing the law. If one is confronted with the choice of transgression or death, he must always abrogate the law. There are three exceptions - laws that are never to be abrogate and one is obligated to choose death rather than transgress them. They are:
- idolatry
- forbidden sexual relations
- murder
One may escape to a place of pagan worship in order to hide from gentiles who seek his life because of his religion. A Jew may disguise himself as a gentile to save himself, but he may not claim openly to be one. If a Jew hears himself described by pagans as one of them, he must proclaim his Jewish identity.
One fulfills a positive commandment in destroying any idol one finds. Yisrael was instructed by Moshe to "destroy all the sites at which the nations you are to dispossess worshiped their gods..." (Devarim 12:2). Other laws regarding idolatry have been detailed in Parashat Yitro and Ki Tisa.
This verse contains one of the positive commandments of the Torah - to recite the Birkat HaMazon, the Grace After Meals. The mitzvah of reciting a blessing before eating is also implied in this verse, since if one is required to bless G-d after having eaten to satiety, it is certainly incumbent to bless G-d while yet hungry, over the food He has provided. The same requirement applies to drinking as well as enjoying a fragrance. The principle is not to derive any material pleasure in this world without first thanking G-d for having provided for us. the verse in Tehillim 24:1 states, "The earth is G-d's and the fullness thereof." One who does not thak G-d for food implies that it grows merely by the habit of nature, and so denies Providence. The response to this attitude is in Shmuel Alef 2:30, "Those who treat me lightly will themselves be held in contempt." Reciting a blessing is a statement of admission that the world and its riches are actually G-d's, and that G-d graciously allows us to share it. Deriving pleasure from this world without the necessary bracha is, therefore, tantamount to stealing goods from the Beit HaMikdash (Temple), which all recognize as belonging to G-d.
Similarly, our Sages have instituted blessings for all mitzvot, as well as for various occasions in a person's life - recovery from an illness, release from prison, and safe passage through a perilous journey.
In all, there are three types of blessings:
If one has eaten a piece of bread that is the size of an olive (or half an egg), he should recite the Birkat HaMazon. Although the verse in this Parsha states, "When you have eaten your fill, give thanks to Hashem your G-d..." (8:10), implying that this blessing should be recited only after one is completely sated, the Halachah rules that Birkat HaMazon need be said even after eating this minimum amount. The Talmud (Berachot 20b) tells us that the angels asked G-d why He favored Yisrael as it states, "Hashem bestow His favor upon you..." (BaMidbar 6:26), when the Torah specifically states "the awesome G-d, who shows no favor" (Devarim 10:17)? G-d replied that a people who go beyond the original requirements and praise G-d even after such a small amount - a mere taste - of food, surely deserve to be favored.
One is to recite the Birkat HaMazon in the same place where he had eaten. If he willfully moves and then says the blessings, he is to return to the original site of his meal and repeat them.
How long after the completion of a meal may a person still recite the blessings? The maximum time allowed is when one feels that he is no longer satiated, that is, when the food is in the process of being digested. This time has been computed to equal seventy-two minutes. Even if a meal takes several hours to complete, the interval of seventy-two minutes does not occur, because the diners are constantly consuming various types of food during this period and the food has not been completely digested.
Women must also say Birkat HaMazon. A minor (below the age of thirteen) must recite these blessings in order to become accustomed to performing mitzvot.
Now the question must be asked, "How can we bless G-d Who is Himself the Giver of all blessings?"
In actuality, the "blessings" we make are really a form of praise and thanks to G-d for His Goodness to us.
- Me'am Lo'ez
The Mitzvah of Birkat HaMazon (Grace After Meals)
8:10 When you have eaten your fill, give thanks to Hashem your G-d for the good land which He has given you.
This verse contains one of the positive commandments of the Torah - to recite the Birkat HaMazon, the Grace After Meals. The mitzvah of reciting a blessing before eating is also implied in this verse, since if one is required to bless G-d after having eaten to satiety, it is certainly incumbent to bless G-d while yet hungry, over the food He has provided. The same requirement applies to drinking as well as enjoying a fragrance. The principle is not to derive any material pleasure in this world without first thanking G-d for having provided for us. the verse in Tehillim 24:1 states, "The earth is G-d's and the fullness thereof." One who does not thak G-d for food implies that it grows merely by the habit of nature, and so denies Providence. The response to this attitude is in Shmuel Alef 2:30, "Those who treat me lightly will themselves be held in contempt." Reciting a blessing is a statement of admission that the world and its riches are actually G-d's, and that G-d graciously allows us to share it. Deriving pleasure from this world without the necessary bracha is, therefore, tantamount to stealing goods from the Beit HaMikdash (Temple), which all recognize as belonging to G-d.
Similarly, our Sages have instituted blessings for all mitzvot, as well as for various occasions in a person's life - recovery from an illness, release from prison, and safe passage through a perilous journey.
In all, there are three types of blessings:
- before deriving pleasure from eating, drinking or fragrances
- before mitzvot
- for thanksgiving
The Laws of Birkat HaMazon (brief overview - see Me'am Lo'ez, Vol. 17 for more)
If one has eaten a piece of bread that is the size of an olive (or half an egg), he should recite the Birkat HaMazon. Although the verse in this Parsha states, "When you have eaten your fill, give thanks to Hashem your G-d..." (8:10), implying that this blessing should be recited only after one is completely sated, the Halachah rules that Birkat HaMazon need be said even after eating this minimum amount. The Talmud (Berachot 20b) tells us that the angels asked G-d why He favored Yisrael as it states, "Hashem bestow His favor upon you..." (BaMidbar 6:26), when the Torah specifically states "the awesome G-d, who shows no favor" (Devarim 10:17)? G-d replied that a people who go beyond the original requirements and praise G-d even after such a small amount - a mere taste - of food, surely deserve to be favored.
One is to recite the Birkat HaMazon in the same place where he had eaten. If he willfully moves and then says the blessings, he is to return to the original site of his meal and repeat them.
How long after the completion of a meal may a person still recite the blessings? The maximum time allowed is when one feels that he is no longer satiated, that is, when the food is in the process of being digested. This time has been computed to equal seventy-two minutes. Even if a meal takes several hours to complete, the interval of seventy-two minutes does not occur, because the diners are constantly consuming various types of food during this period and the food has not been completely digested.
Women must also say Birkat HaMazon. A minor (below the age of thirteen) must recite these blessings in order to become accustomed to performing mitzvot.
Now the question must be asked, "How can we bless G-d Who is Himself the Giver of all blessings?"
In actuality, the "blessings" we make are really a form of praise and thanks to G-d for His Goodness to us.
- Me'am Lo'ez
