We have said previously that any beracha that contains the formula Baruch Ata Hashe Elokeinu Melech Haolam is considered Malchus.
As such we concluded that tefilah (shemone esreh) is not malchus, and so on.
The gemarah then states that Birchas Hamazon also is not malchus. Yet, the begining of Birchat Hamazon does contain the above mentioned formula.
Can you please explain the Chiluk between being mekabel ol malchus shamayim in shema and malchus of a beracha that contains the above mentioned formula.
as an aside - i am in awe by your amazing enterprize in limud hadaf yomi.
Efraim Goldstein, Holliswood, NY USA
The gemara says that there is no malchut shemayim in birchat hamazon. Assuming that malchut shemayim refers to "melech haolam" in the formula of a berachah, how can we say that birchath hamazon does not contain malchut shemayim?
I asked this question to my magid shiur and was told that this meant that malchut shemayim was not contained in the secobnd and thir berachot. However, this explanation did not appear satisfactory to me because usually the initial formula of a berachah containing malchut shemayim is omitted where a berachah is semuchah lechavertah.
Can someone come up with a better explanation?
Michael S. Winokur, Forest Hills, New York, U.S.A.
Rashi, who is bothered by your question, gives two explanations: He either changes the text to 've'Harei Birchas ha'Mazon Lefanehah de'Is bah Malchus Shamayim ... ve'Eino Mevarech Lefanav' or he changes the meaning of 'Malchus Shamayim' to what we call 'Kabalas Ol Malchus Shamayim', which we do when we read the Sh'ma but not when we recite Birchas Shamayim.
Either way, your problem is solved.
R. Eliezer Chrysler