Shulchan Aruch: Chapter 192 - Blessing of Zimun, [as Recited] with Three People or With Ten

SECTION 192 The Blessing of Zimun, [as Recited] with Three People or With Ten. (1–7)

1 In sec. 167[:17, 23], it was already explained that the blessings recited over receiving satisfaction (Birchos HaNehenin) do not resemble the blessings recited over the [the performance of] mitzvos (Birchos HaMitzvos).1 In the latter instance, one person may recite a blessing on behalf of another and thereby enable him to fulfill his obligation. With regard to Birchos HaNehenin, by contrast, the person who receives benefit must personally recite a blessing forthat satisfaction. Another person cannot absolve him [of this responsibility,] unless they sat down to eat or drink together2 food or beverages that people often partake of in a common setting. This is effective in bonding them together and causing them to be considered as a single entity; [thus] one blessing [may be recited] for all of them.

When does the above apply? With regard to the blessing recited before eating, since it is their intent to join together and sit down to eat together.3 With regard to the blessing recited after eating, by contrast, since they already ate and are [in the process of] separating from each other, they are not joined together to be considered as a single entity so that a blessing recited by one may fulfill the obligations of all of them, unless three or more [people who dined together join in a zimun. In such an instance,] there is a greater dimension of praise and adoration when they join together in one blessing,4 for they are fit to form a zimun, i.e., to come together and join in a single blessing that is recited using plural wording.

One of them says: Nevareich sheachalnu mishelo, “Let us bless Him of Whose [bounty] we have eaten.”5 The other two respond: Baruch sheachalnu mishelo ubituvo choyinu, “Blessed be He of Whose [bounty] we have eaten and by Whose goodness we live.”

If there are three people in addition to the one leading Grace, [the leader] can say: “Bless (Borchu) Him of Whose [bounty] we have eaten,” for they are able to [respond and] recite the blessing using the plural form without him.6 Nevertheless, it is preferable for him to say: “Let us bless (Nevareich),” so as not to remove himself from those reciting the blessing. Although he [previously already] said, “Let us bless,” he should further include himself with those reciting the blessing by concluding and reciting after them, “Blessed be He of Whose [bounty] we have eaten and by Whose goodness we live.” He then begins Grace: “Blessed are You, G‑d our L‑rd, King of the universe….”

If one adds the words “by Whose goodness we live” at the outset as well, he should not be rebuked.

2 Some follow the custom of adding the words Baruch Hu u’varuch shmo (“Blessed be He and blessed be His name”) before beginning [the blessing Hazan], “Blessed are You, G‑d our L‑rd, King of the universe Who sustains….”7 This is an addendum to the blessing of zimun. When one recites Grace alone, there is no reason to say this. (Even in a zimun, the leader of Grace alone recites it, not the others dining.)

(Also, when the leader of Grace begins reciting [the blessing Hazan]: “Blessed are You, G‑d our L‑rd, King of the universe…,” the others should not say: Baruch Hu u’varuch Shmo (“Blessed be He and blessed be His name”). Instead, they should remain silent and listen [to the leader of Grace], as stated in sec. 124[:2],8 or they should recite with him word for word, as stated in sec. 183[:10].)

There are authorities who maintain that after the leader of Grace repeats Baruch sheachalnu mishelo… (“Blessed be He of Whose [bounty] we have eaten…”), those who dined with him should respond Amen, because this concludes the blessing of zimun. Others maintain that [the requirement to respond Amen] applies only to a visitor coming from the marketplace who entered the place where the group was eating. [He says Amen] after hearing the group respond, Baruch sheachalnu mishelo… and not upon hearing that response recited by the leader.

Similarly, if he enters their company as the leader is saying nevareich sheachalnu (“Let us bless Him… we have eaten,”) he does not have to respond [Amen] after the others respond Baruch sheachalnu mishelo…. It is sufficient for him to say Baruch umevorach… (“Blessed and praised…”) after the leader says nevareich…, as stated in sec. 198[:1]. True, a person who hears the same blessing twice is obligated to respond [Amen]twice. Nevertheless, since Baruch sheachalnu mishelo… is a response to nevareich…, and he already responded to nevareich… as appropriate for him, he need not respond to their response as well. [This applies] even though he did not respond [in the same manner] as they did and nor is it a complete response to the leader’s invitation, for the leader says: nevareich sheachalnu mishelo… and this person does not respond Baruch sheachalnu mishelo…. How much more so are the others who dined and who responded Baruch sheachalnu mishelo… not required to [once again] respond to the leader when he responds and echoes their response. This is the prevailing custom.

According to all authorities the leader does not respond Amen after the others who dined [with him] respond Baruch sheachalnu mishelo… because he immediately responds by echoing their response.

(Similar laws apply with regard to all the above with regard to the response to the proclamation Borchu in the synagogue.)9

3 If there are ten [who dined together], they are obligated to mention G‑d’s name in the blessing of zimun. The leader says: Nevareich Elokeinu sheachalnu mishelo (“Let us bless our G‑d from Whose [bounty] we have eaten),” and the others respond: Baruch Elokeinu sheachalnu mishelo… (“Blessed is our G‑d from Whose [bounty] we have eaten and by Whose goodness we live”).

One should not say Nevareich leElokeinu “Let us bless to our G‑d.” For the use of a lamed (a prefix meaning “to”) is found in Scripture only with regard to song and thankful acknowledgement, e.g., “Sing to G‑d,”10 or “Thankfully acknowledge G‑d.”11 With regard to a blessing, by contrast, it is stated: “In congregations, bless G‑d,”12 “Nations, bless our G‑d,”13 etc. In these and all similar instances, a lamed is not included as a prefix.

The same wording is used for a zimun from ten participants and above — even when there are a thousand or a myriad of participants.

4 Anyone who deviates from this [above] wording, for example, saying “Let us bless Him for the food (על המזון) of His that we have eaten” or “Let us bless the one from whom we have eaten” is an uncultivated person. For if he says נברך על המזון, it appears that he is reciting the blessing to the food. If he says “Let us bless the one from whom we have eaten,” it implies that there are many [providers]; one sustains one, and another [who sustains] others. [Moreover,] according to his words, he is blessing the host.14 When, however, one says mishelo (translated as “of Whose [bounty]”) without any elaboration, the implication is that [one is blessing] the One Who is unique, of Whose bounty all partake.

[A question cannot be raised based on the wording of the Pesach] Haggadah which states: “To theOne Who performed all these miracles for our fathers and for ourselves,” for with regard to miracles, it is impossible to err [and think that there is one] who performs miracles other than G‑d. With regard to a blessing, by contrast, it is possible to err and say that one is blessing the host.

When there are ten [dining], since G‑d’s name is mentioned, there is no possibility to err and say that one is blessing the food. Therefore, one may say: “Let us bless our G‑d for the food (על המזון) that we have eaten.” He should not, however, say “…[our G‑d,] the One from Whom we have eaten,” for then his words would have no meaning at all.15Even if he would say: “…our G‑d, He Whose [bounty] we have eaten,” [adding the word מי,] he is speaking in an uncultivated manner, because [it is obvious that G‑d is being blessed]; there is no need to specify Whom we are speaking about.

5 Similarly, if one says ומטובו חיינו (“from Whose goodness we live”) or ובטובו חיים (“by Whose goodness is there life”) instead of ובטובו חיינו (“by Whose goodness we live”), he is [using] uncultivated [wording].16 For “from Whose goodness” implies merely a minimal amount. [Using such wording] minimizes G‑d’s [generosity in] granting provisions [to His created beings]. Although we do say [in our Shabbos and festival prayers], שבענו מטובך (“satiate us from Your goodness”), [in those prayers,] we are making a request. And when one makes a request, he asks for a small matter, like a poor person at the entrance [of a benefactor’s home,] who lacks the temerity to ask for a large matter. ובטובו חיים (“by Whose goodness is there life”) implies that the entire world is alive, but not he. He is thus removing himself from the collective.

6 If the leader of Grace and those responding to him erred when Grace was being recited in a quorum of ten and did not mention G‑d’s name in the blessing of the zimun, they may not go back and recite the zimun again with G‑d’s name, for they have already fulfilled the obligation of zimun. They did, however, nullify the mitzvah of recalling G‑d’s name. [Concerning such an omission there] may be [applied the verse],17 “A wrong that cannot be righted.” If, however, the others did not yet respond to him, since the mitzvah of zimun has not yet been fulfilled, the leader of Grace should repeat himself and recite the zimun with G‑d’s name. Afterwards, the others should respond to him [accordingly, including G‑d’s name].

7 The Zohar18cautions that before the recitation of Grace, one should verbally announce: “Bring us the cup and we will recite Grace”19 or “Come, let us recite Grace.” [The rationale:] Every holy matter requires that it be announced, [as a preparatory step] before its performance, in order to draw down holiness and cause the opposing forces to be dispelled.20 On this basis, it has become customary to say in the vernacular Rabosai mir vellen benchen,21“Gentlemen, let us say Grace.” Those attending respond [with the verse:]22 Yehi Shem.., “May the name of G‑d be blessed from now until eternity.”23