Mishnah Berurah 187 משנה ברורה קפ״ז

The Mishnah Berurah explains the words 'י״א ברוך וכו׳'. This means they were accustomed to say it before the beginning of בהמ״ז.

The comment explains 'one who adds diminishes': one may not add to the wording Chazal established. So one should not say 'כי לעולם חסדו עמנו', because His kindness is with every living thing. The unit specifies 'שאתה זן' with a kamatz under the shin. We say 'אנחנו מודים' and not 'אנו', because 'אנו' is language of mourning. We say 'בפי כל חי' and not 'בפה'. 'רענו' has a shva under the resh, not a cholam, because it is language of request. For this reason one must say 'זוננו' with a melapum. The unit cites 'א"ר' in the name of 'של"ה' for the wording 'לא חסר לנו ואל יחסר לנו'.

The Mishnah Berurah comments on the words 'מלכא מאריה' and so on. According to what the Mechaber wrote later in siman 214, the case is that he said 'מלכא דעלמא'. He adds: and see what I wrote there.

The Mishnah Berurah explains the word yatzah: he has fulfilled his duty for the first blessing, which is Birkat Hazan. This is so even if he made the blessing very short and did not say it in the formula the Sages instituted in בלה״ק. He still fulfills his duty after the fact, because he mentioned the Name, kingship and the subject of the blessing. The unit adds in brackets that the Holy One was called Rachmana in that language. It is further implied that according to the first opinion, even if he did not conclude the blessing it works. For although we hold that where they said to conclude, one may not refrain from concluding, nevertheless after the fact he has fulfilled his duty. The second opinion holds that the conclusion is indispensable even after the fact. The בב״ח wrote that this seems to him to be the main opinion, and it was brought in בא״ר. All this is specifically after the fact. But ideally, according to everyone, one may not change at all the formula of the blessing that the Sages of blessed memory instituted for us, as is explained in the רמב״ם. And it is implied in the later authorities that we may educate small children from the outset with this formula of Birkat Hazan, and likewise a little of every blessing, until they know how to bless each blessing properly.

The Mishnah Berurah is explaining the words 'brit and Torah'. He says: in their version it was written, 'that You gave our fathers a desirable, good and wide land, a covenant and Torah'. On this the Rosh wrote that one should not say it, since he will say afterwards 'on Your covenant etc.' And what the Gemara meant by 'one must mention in it covenant and Torah' is the matter of covenant and Torah, as we say 'on Your covenant etc.', not the actual words.

The Mishnah Berurah comments on the Shulchan Aruch’s words “אם לא הזכיר וכו׳.” He asks why the author did not mention that if one did not say “ארץ חמדה טובה ורחבה” we make him repeat, as is brought in the Talmud. He answers that this is an obvious matter, since it is the essence of Birkat Ha’aretz. But even regarding “brit and Torah” we also make him repeat. The unit closes with a bracketed marker.

The Mishnah Berurah explains the words 'in Birkat Ha'aretz': through the brit the Land was given to Avraham, in the parashah of milah, as it says, 'And I will give to you and to your seed after you the land of your dwelling.' And through the merit of Torah and mitzvot they inherited the Land, as it says, 'so that you may live and multiply and come and inherit the Land,' and it says, 'And He gave them the lands of nations, so that they would keep His statutes and His teachings.'

The note explains the words "מחזירין אותו": this means they return him to the beginning of the בהמ״ז. The reason is that all three first blessings are considered as one. So wrote the מ״א later in siman 188, se'if katan 8. And see what we wrote there about this in the name of other אחרונים.

The Mishnah Berurah explains the phrase "Boneh etc.": because Jerusalem was sanctified through David, and also because there is no complete comfort except with the return of the kingdom of ב״ד to its place.