אחר שחתם בונה ירושלים יענה אמן אחר ברכת עצמו מפני שהיא סיום הברכות דאורייתא דהטוב והמטיב אינה דאורייתא:

The text of the third blessing, laws of Grace After Meals on Shabbat, and one who errs in Grace After Meals. Containing 10 sections: After concluding with boneh Yerushalayim, one answers Amen after one's own blessing, because this is the conclusion of the Torah-level blessings, as HaTov veHaMeitiv is not Torah-level.

This Amen should be said quietly, so that people do not notice that HaTov veHaMeitiv is not Torah-level and come to treat it lightly. Rema: It seems this applies specifically when one is blessing alone and no one answers Amen after the other blessings; but when there is a zimun, others answer Amen just as they do for the earlier blessings, and even though the one blessing also answers, it is not so noticeable since others are answering along with him. This is the custom in these lands to say it aloud, even the one blessing himself when there is a zimun, and perhaps this is the reason.

One must mention the kingdom of the House of David in the third blessing, and one should not mention any other kingdom in it. One who says "and Your kingdom and the kingdom of David Your anointed" errs, for one may not equate an earthly kingdom with the heavenly kingdom. Similarly, one should not say Avinu Malkeinu in it. Rema: Some say that even when saying Ya'aleh veYavo one should not conclude with melech chanun verachum but should skip the word melech [Abudraham]. This is a sound reasoning, but I have not seen it practiced.

The text of this blessing opens with Rachem Hashem Elokeinu or Nachameinu Hashem Elokeinu and concludes with boneh Yerushalayim or menachem Tzion b'vinyan Yerushalayim. One should not change the text between Shabbat and weekdays, as the same text is recited both on Shabbat and on weekdays. Rema: Some say one recites boneh berachamav Yerushalayim, and this is the custom. (Mordechai, end of Berakhot)

On Shabbat one adds Retzei veHachalitzeinu, and on Rosh Chodesh, Yom Tov, and Chol HaMoed one says Ya'aleh veYavo. If one of these falls on Shabbat, one says Retzei veHachalitzeinu and then Ya'aleh veYavo, and one does not mention Shabbat within Ya'aleh veYavo, nor Yom Tov, Chol HaMoed, or Rosh Chodesh within Retzei veHachalitzeinu.

If one forgot to mention Shabbat, one says: Baruch Atah Hashem Elokeinu Melech HaOlam asher natan Shabbatot limnucha l'amo Yisrael b'ahavah l'ot ul'brit, Baruch Atah Hashem mekadesh HaShabbat. If one forgot to mention Yom Tov, one says: Baruch Atah Hashem Elokeinu Melech HaOlam asher natan yamim tovim l'Yisrael l'sason ul'simcha et yom chag ploni hazeh, Baruch Atah Hashem mekadesh Yisrael vehaZmanim. If Yom Tov falls on Shabbat, one says: asher natan Shabbatot limnucha l'amo Yisrael b'ahavah l'ot ul'brit, viyamim tovim l'sason ul'simcha et yom chag ploni hazeh, Baruch Atah Hashem mekadesh HaShabbat veYisrael vehaZmanim. All these blessings include God's name and kingship. This remedy of a supplementary blessing applies only if one remembered before beginning HaTov veHaMeitiv; but if one did not remember until after beginning HaTov veHaMeitiv, one must return to the beginning of Grace After Meals.

If one forgot to mention Rosh Chodesh — whether by day or by night — one says: Baruch shenatan Roshei Chodashim l'amo Yisrael l'zikaron, without a closing seal. This applies if one remembered before beginning HaTov veHaMeitiv. But if one did not remember until after beginning HaTov veHaMeitiv, one does not go back, because one is not obligated to eat bread in order to be required to recite Grace After Meals. Chol HaMoed has the same rule as Rosh Chodesh. Gloss (Rema): It is possible that nonetheless one should say it within the other HaRachaman passages, as was explained above at the end of §187 regarding Al HaNissim — though perhaps there is a distinction, since Ya'aleh veYavo contains mentions of God's name and one should not recite it in vain. So it seems to me, and this is the custom. If Rosh Chodesh falls on Shabbat and one mentioned Shabbat but not Rosh Chodesh, and did not remember until after beginning HaTov veHaMeitiv, one does not go back. If one also forgot Shabbat and remembered before beginning HaTov veHaMeitiv, one combines Rosh Chodesh with Shabbat and says: asher natan Shabbatot limnucha veRoshei Chodashim l'zikaron. If one already began HaTov veHaMeitiv, one returns to the beginning of Grace After Meals and mentions both Shabbat and Rosh Chodesh. Some say that if one forgot both Shabbat and Rosh Chodesh and remembered before beginning HaTov veHaMeitiv, one says asher natan Shabbatot limnucha veRoshei Chodashim l'zikaron and concludes with the Shabbat seal but not the Rosh Chodesh seal.

The third Shabbat meal has the same rule as Rosh Chodesh.

Three people who ate together on Shabbat or Yom Tov and forgot to mention the occasion, and must return to the beginning of Grace After Meals — each one blesses individually, since they have already fulfilled the obligation of zimun.

If one was eating and Shabbat ended, one still mentions Shabbat in Grace After Meals, as we follow the beginning of the meal. The same applies to Rosh Chodesh, Purim, and Chanukah.