1Women and slaves1 are obligated to recite grace.2אנָשִׁים וַעֲבָדִים חַיָּבִין בְּבִרְכַּת הַמָּזוֹן.
There is a doubt whether their obligation stems from Scriptural Law, since this is a positive mitzvah that is not linked to a specific time,3 or whether their obligation does not stem from Scriptural Law.4וְסָפֵק יֵשׁ בַּדָּבָר אִם הֵן חַיָּבִין מִן הַתּוֹרָה לְפִי שֶׁאֵין קָבוּעַ לָהּ זְמַן, אוֹ אֵינָם חַיָּבִין מִן הַתּוֹרָה.
Therefore,5 they should not fulfill the obligation of grace on behalf of others.6לְפִיכָךְ אֵין מוֹצִיאִין אֶת הַגְּדוֹלִים יְדֵי חוֹבָתָן.
Children,7 however, are obligated to recite grace8 by virtue of Rabbinic decree,9 in order to educate them to perform mitzvot.אֲבָל הַקְּטַנִּים חַיָּבִין בְּבִרְכַּת הַמָּזוֹן מִדִּבְרֵי סוֹפְרִים, כְּדֵי לְחַנְכָן בְּמִּצְוֹת.
2When three people eat a meal including bread together, they are obligated to recite the blessing of zimmun before grace.בשְׁלשָׁה שֶׁאָכְלוּ פַּת כְּאֶחָד – חַיָּבִין לְבָרֵךְ בִּרְכַּת הַזִּמּוּן קֹדֶם בִּרְכַּת הַמָּזוֹן.

Mishneh Torah (Moznaim)

Featuring a modern English translation and a commentary that presents a digest of the centuries of Torah scholarship which have been devoted to the study of the Mishneh Torah by Maimonides.

What is the blessing of zimmun? If there were between three and ten participants in a meal, one recites the blessing, saying, “Let us bless Him of Whose bounty we have eaten.” Everyone responds: “Blessed be He of Whose bounty we have eaten and by Whose goodness we live.” The one reciting the blessing then repeats: “Blessed be He of Whose bounty we have eaten and by Whose goodness we live.”וְאֵי זוֹ הִיא בִּרְכַּת הַזִּמּוּן? אִם הָיוּ הָאוֹכְלִים מִשְׁלשָׁה עַד עֲשָׂרָה – מְבָרֵךְ אֶחָד מֵהֶם וְאוֹמֵר: 'נְבָרֵךְ שֶׁאָכַלְנוּ מִשֶּׁלּוֹ'. וְהַכֹּל עוֹנִין: 'בָּרוּךְ שֶׁאָכַלְנוּ מִשֶּׁלּוֹ וּבְטוּבוֹ חָיִינוּ', וְהוּא חוֹזֵר וּמְבָרֵךְ 'בָּרוּךְ שֶׁאָכַלְנוּ מִשֶּׁלּוֹ וּבְטוּבוֹ חָיִינוּ'.
3Afterwards, he recites, “Blessed are You, God, our Lord, King of the universe, Who sustains the entire world in His goodness...” until he completes the four blessings of grace. The others answer Amen after each blessing.גוְאַחַר כָּךְ אוֹמֵר 'בָּרוּךְ אַתָּה יְיָ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם הַזָּן אֶת הָעוֹלָם כּוּלוֹ בְּטוּבוֹ' עַד שֶׁגּוֹמֵר אַרְבַּע בְּרָכוֹת. וְהֵן עוֹנִין 'אָמֵן' אַחַר כָּל בְּרָכָה וּבְרָכָה.
4If ten or more people eat together, the zimmun should be recited with God’s name.דהָיוּ הָאוֹכְלִין מֵעֲשָׂרָה וּלְמָעְלָה – מְזַמְּנִין בְּשֵׁם.
What is implied? The one reciting the blessing declares, “Let us bless to our God of Whose bounty we have eaten.” The others respond: “Blessed be our God of Whose bounty we have eaten and by Whose goodness we live.” The one reciting the blessing then repeats: “Blessed be our God of Whose bounty we have eaten and by Whose goodness we live.” He then begins reciting grace.כֵּיצַד? הַמְבָרֵךְ אוֹמֵר: 'נְבָרֵךְ לֵאלֹהֵינוּ שֶׁאָכַלְנוּ מִשֶּׁלּוֹ'; וְהֵן עוֹנִין: 'בָּרוּךְ אֱלֹהֵינוּ שֶׁאָכַלְנוּ מִשֶּׁלּוֹ וּבְטוּבוֹ חָיִינוּ'. וְהוּא חוֹזֵר וְאוֹמֵר 'בָּרוּךְ אֱלֹהֵינוּ שֶׁאָכַלְנוּ מִשֶּׁלּוֹ וּבְטוּבוֹ חָיִינוּ', וּמַתְחִיל בִּרְכַּת הַמָּזוֹן.
5When eating in the home of a bridegroom from the time when the preparations for the wedding feast have begun until 30 days after the wedding, the one reciting the blessings should say, “Let us bless Him in Whose abode is joy, of Whose bounty we have eaten,” and the others respond, “Blessed be He in Whose abode is joy, of Whose bounty we have eaten....”ההַסוֹעֵד בְּבֵית חֲתָנִים מִשֶׁיַּתְחִילוּ לְהִתְעַסֵּק בְּצָרְכֵי סְעֻדַּת נִשּׂוּאִין וְלַהֲכִינָהּ, עַד שְׁלשִׁים יוֹם אַחַר הַנִשּׂוּאִין – מְבָרֵךְ: 'נְבָרֵךְ שֶׁהַשִׂמְחָה בִּמְעוֹנוֹ שֶׁאָכַלְנוּ מִשֶּׁלּוֹ'. וְהֵם עוֹנִים: 'בָּרוּךְ שֶׁהַשִׂמְחָה בִּמְעוֹנוֹ שֶׁאָכַלְנוּ מִשֶּׁלּוֹ וְכוּ''.
If ten people are present, he says, “Let us bless our God in Whose abode is joy, of Whose bounty we have eaten...” and the others respond, “Blessed be our God in Whose abode is joy, of Whose bounty we have eaten....”וְאִם הָיוּ עֲשָׂרָה מְבָרֵךְ: 'נְבָרֵךְ לֵאלֹהֵינוּ שֶׁהַשִׂמְחָה בִּמְעוֹנוֹ שֶׁאָכַלְנוּ מִשֶּׁלּוֹ'. וְהֵם עוֹנִין: 'בָּרוּךְ אֱלֹהֵינוּ שֶׁהַשִׂמְחָה וְכוּ''.
Similarly, whenever a feast is held because of the wedding for twelve months after the wedding, one should include the phrase, “in Whose abode is joy.”וְכֵן סְעֻדָּה שֶׁעוֹשִׂין אוֹתָהּ אַחַר הַנִשּׂוּאִין מַחֲמַת הַנִשּׂוּאִין – עַד שְׁנֵים עָשָׂר חֹדֶשׁ מְבָרֵךְ 'שֶׁהַשִׂמְחָה בִּמְעוֹנוֹ'.
6All men are obligated in the blessing of the zimmun as they are obligated in grace, even priests who partook of sacrifices of the most sacred order in the Temple Courtyard.והַכֹּל חַיָּבִין בְּבִרְכַּת הַזִּמּוּן כְּדֶרֶךְ שֶׁחַיָּבִין בְּבִרְכַּת הַמָּזוֹן, אֲפִלּוּ כֹּהֲנִים שֶׁאָכְלוּ קָדָשֵׁי הַקֳדָשִׁים בָּעֲזָרָה.
Similarly, priests and Israelites who ate together are required to recite the zimmun as they are required to recite grace, although the priests partook of terumah and the Israelites ordinary food.וְכֵן כֹּהֲנִים וְיִשְׂרְאֵלִים שֶׁאָכְלוּ כְּאֶחָד, וְאָכְלוּ הַכֹּהֲנִים תְּרוּמָה וְיִשְׂרָאֵל חֻלִּין – חַיָּבִין בְּזִּמּוּן כְּחִיּוּבָן בְּבִרְכַּת הַמָּזוֹן.
7Women, servants, and minors are not included in a zimmun.10 They may, however, make a zimmun among themselves.זנָשִׁים וַעֲבָדִים וּקְטַנִּים, אֵין מְזַמְּנִין עֲלֵיהֶן; אֲבָל מְזַמְּנִין לְעַצְמָן.
Nevertheless, for the sake of modesty,11 there should not be a company that consists of women, servants, and children together.12 Instead, women may make a zimmun alone,13 as may servants and as may children. They should not, however, mention God’s name.14וְלֹא תְּהֵא חֲבוּרָה שֶׁל נָשִׁים וַעֲבָדִים וּקְטַנִּים, מִפְּנֵי הַפְּרִיצוּת. אֲבָל נָשִׁים מְזַמְּנוֹת לְעַצְמָן אוֹ עֲבָדִים לְעַצְמָן; וּבִלְבַד שֶׁלֹּא יְזַמְּנוּ בְּשֵׁם.
An androgynous15 may make a zimmun among his own kind, but should not be included among a zimmun either of men or of women.16 A tumtum17 should not be included in a zimmun at all.18אַנְדְּרוֹגִינוֹס מְזַמֵּן לְמִינוֹ, וְאֵינוֹ מְזַמֵּן לֹא לְנָשִׁים וְלֹא לַאֲנָשִׁים, מִפְּנֵי שֶׁהוּא סָפֵק. וְהַטוּמְטוּם אֵינוֹ מְזַמֵּן כְּלָל.
A child19 who understands Whom is being blessed may be included in a zimmun, although he is merely seven or eight years old.20 He may be counted among either a group of three21 or a group of ten22 for the purpose of zimmun.23 A gentile may not be included in a zimmun.24קָטָן הַיּוֹדֵעַ לְמִי מְבָרְכִין מְזַמְּנִין עָלָיו וְאַף עַל פִּי שֶׁהוּא כְּבֶן שֶׁבַע אוֹ כְּבֶן שְׁמֹנֶה. וּמִצְטָרֵף בֵּין לְמִּנְיַן שְׁלשָׁה בֵּין לְמִנְיַן עֲשָׂרָה לְזַמֵּן עָלָיו. וְהַנָּכְרִי אֵין מְזַמְּנִין עָלָיו.
8Only those who ate at least an olive-sized portion of bread should be included in a zimmun. When seven people partake of bread and three eat vegetables or brine and the like with them, the latter may be included in the zimmun, so that God’s name may be mentioned, provided the one reciting the blessings partook of bread.חאֵין מְזַמְּנִין אֶלָּא עַל מִי שֶׁאָכַל כְּזַיִת פַּת וּלְמָעְלָה. שִׁבְעָה שֶׁאָכְלוּ פַּת וּשְׁלשָׁה אָכְלוּ עִמָּהֶן יֶרֶק אוֹ צִיר וְכַיּוֹצֵא בָהֶן – מִצְטָרְפִין לְזַמֵּן בְּשֵׁם. וְהוּא שֶׁיִּהְיֶה הַמְבָרֵךְ מֵאוֹכְלֵי הַפָּת.
In contrast, should six people partake of bread and four eat vegetables, the latter may not be included. There has to be a distinct majority of people who partook of bread.אֲבָל שִׁשָּׁה שֶׁאָכְלוּ פַּת וְאַרְבָּעָה יֶרֶק – אֵין מִצְטָרְפִין, עַד שֶׁיִּהְיוּ אוֹכְלֵי הַפַּת רוֹב הַנִּכָּר.
When does the above apply? With regard to a zimmun of ten. Regarding three, however, they should not recite the zimmun unless each one of them eats an olive-sized portion of bread.25בַּמֶּה דְבָרִים אֲמוּרִים? בַּעֲשָׂרָה. אֲבָל בִּשְׁלשָׁה – צָרִיךְ שֶׁיֹּאכְלוּ כָּל אֶחָד וְאֶחָד מֵהֶן כְּזַיִת פַּת וְאַחַר כָּךְ מְזַמְּנִין.
9 The following rule applies when two people eat together and complete their meal, and afterward, a third person comes and eats. If the others can eat any food— they need not partake of bread— together with him, he should be included in the zimmun with them.טשְׁנַיִם שֶׁאָכְלוּ וְגָמְרוּ מִלֶּאֱכֹל וּבָא שְׁלִישִׁי וְאָכַל, אִם יְכוֹלִין לֶאֱכֹל עִמּוֹ כָּל שֶׁהוּא וַאֲפִלּוּ מִשְׁאָר אוֹכְלִין – מִצְטָרֵף עִמָּהֶן.
The sage of the greatest stature among those dining should recite grace, although he arrived at the end of the meal.וְחָכָם גָּדוֹל שֶבַּמְסֻבִּין – הוּא שֶׁמְּבָרֵךְ לְכֻלָּן, אַף עַל פִּי שֶׁלֹּא בָּא אֶלָּא בָאַחֲרוֹנָה.
10When three people eat together, they may not separate and recite grace without a zimmun. The same applies to four and five people. Between six and ten people may separate and recite grace in two groups. If more then ten people are present, they may not separate until their number reaches twenty. The governing principle is that a group may separate only if the blessing of the zimmun will be the same for both groups if they separate.ישְׁלשָׁה שֶׁאָכְלוּ כְּאֶחָד אֵינָן רַשָּׁאִין לֵחָלֵק. וְכֵן אַרְבָּעָה וְכֵן חֲמִשָּׁה. וְשִׁשָּׁה – יֵשׁ לָהֶם לֵחָלֵק עַד עֲשָׂרָה. מֵעֲשָׂרָה וּלְמַעְלָה – אֵינָם רַשָּׁאִים לֵחָלֵק עַד עֶשְׂרִים. שֶׁכָּל זְמַן שֶׁיֵּחָלְקוּ וְתִהְיֶה בִּרְכַּת הַזִּמּוּן לְכָל חֵלֶק וָחֵלֶק כְּזִּמּוּן הַכֹּל – יֵשׁ לָהֶם לֵחָלֵק.
11When three people who each came26from a different group of three27 join together,28 they should not separate without reciting grace with a zimmun.29 If each of them already participated in a zimmun,30 they may separate. They are not obligated31 to participate in a zimmun again, because a zimmun was already recited including them.יאשְׁלשָׁה בְּנֵי אָדָם שֶׁבָּאוּ מִשָׁלשׁ חֲבוּרוֹת שֶׁל שְׁלשָׁה שְׁלשָׁה – אֵינָן רַשָּׁאִין לֵחָלֵק. וְאִם כְּבָר זִמֵּן כָּל אֶחָד וְאֶחָד מֵהֶן בַּחֲבוּרָה שֶׁלּוֹ – רַשָּׁאִין לֵחָלֵק וְאֵינָן חַיָּבִין בְּזִּמּוּן, שֶׁכְּבָר זִמְּנוּ עֲלֵיהֶן.
When three people sit down together to eat bread, they may not separate32 even though each person eats from his own food.33שְׁלשָׁה שֶׁיָּשְׁבוּ לֶאֱכֹל פַּת, אַף עַל פִּי שֶׁכָּל אֶחָד וְאֶחָד אוֹכֵל מִשֶּׁלּוֹ, אֵינָן רַשָּׁאִין לֵחָלֵק.
12 The following rules apply when two groups eat together34 in the same building:35 When part of one group can see part of the other group, they may join together in a single zimmun. If not, they should each recite a zimmun separately.יבשְׁתֵּי חֲבוּרוֹת שֶׁהָיוּ אוֹכְלִין בְּבַיִת אֶחָד: בִּזְמַן שֶׁמִּקְצָתָן רוֹאִין אֵלּוּ אֶת אֵלּוּ מִצְטָרְפִין לְזִּמּוּן אֶחָד; וְאִם לָאו – אֵלּוּ מְזַמְּנִין לְעַצְמָן וְאֵלּוּ מְזַמְנִין לְעַצְמָן.
If there is a single attendant who serves both of these groups, they may join in a single zimmun, even though none of the people in the two groups see each other, provided both groups can clearly hear the words of the person reciting the blessings.36וְאִם יֵשׁ שַׁמָשׁ אֶחָד בֵּינֵיהֶם שֶׁהוּא הוֹלֵךְ וּמְשַׁמֵּשׁ מֵחַבוּרָה זוֹ לַחֲבוּרָה זוֹ – מִצְטָרְפִין לְזִּמּוּן אֶחָד, אַף עַל פִּי שֶׁאֵין מִקְצָת אֵלּוּ רוֹאִין אֶת אֵלּוּ. וְהוּא שֶׁיִּשְׁמְעוּ שְׁתֵּיהֶן כָּל דִבְרֵי הַמְבָרֵךְ בְּבֵאוּר.
13When three people ate together and one went out to the marketplace, he should be called to pay attention to what they are saying. He may be included in the zimmun while he is at the marketplace,37 and thus fulfill his obligation.38 Afterwards, when he returns to his house, he should recite grace alone.יגשְׁלשָׁה שֶׁאָכְלוּ וְיָצָא אֶחָד מֵהֶן לַשּׁוּק – קוֹרְאִין לוֹ כְּדֵי שֶׁיְכַוֵּן לִשְׁמֹעַ מַה שֶׁהֵן אוֹמְרִים, וּמְזַמְּנִין עָלָיו וְהוּא בַּשּׁוּק וְיוֹצֵא יְדֵי חוֹבָתוֹ; וְלִכְשֶׁיַחֲזוֹר לְבֵיתוֹ יַחֲזֹר וִיבָרֵךְ בִּרְכַּת הַמָּזוֹן לְעַצְמוֹ.
In contrast, when ten people eat together and one goes out to the market place, the zimmun may not be recited until he returns to his place.39אֲבָל עֲשָׂרָה שֶׁאָכְלוּ וְיָצָא אֶחָד מֵהֶן לַשּׁוּק – אֵין מְזַמְּנִין עָלָיו עַד שֶׁיַּחֲזֹר לִמְקוֹמוֹ וְיֵשֵׁב עִמָּהֶן.
14When three people eat together and one40 recites grace alone before the others,41 the zimmun can be recited with him42 and the other two fulfill their obligation.ידשְׁלשָׁה שֶׁאָכְלוּ כְּאֶחָד וְקָדַם אֶחָד מֵהֶן וּבֵרַךְ לְעַצְמוֹ – מְזַמְּנִין עָלָיו; וְיָצְאוּ הַשְּׁנַיִם יְדֵי חוֹבַת זִּמּוּן.
He, however, is not considered to have fulfilled his obligation, because the zimmun cannot be fulfilled retroactively.43וְהוּא לֹא יָצָא בְּזִּמּוּן זֶה, שֶׁאֵין זִּמּוּן לְמַפְרֵע.
15When two people eat together,44 each person should recite grace by himself.45טושְׁנַיִם שֶׁאָכְלוּ כְּאֶחָד – כָּל אֶחָד וְאֶחָד מְבָרֵךְ לְעַצְמוֹ.
If one knows how to recite grace and the other does not, the one who knows should recite the grace out loud,46 and the other person should recite Amen after each blessing.47 In this manner, he fulfills his obligation.48וְאִם הָיָה אֶחָד מֵהֶן יוֹדֵע וְאֶחָד אֵינוֹ יוֹדֵעַ, זֶה שֶׁיּוֹדֵעַ מְבָרֵךְ בְּקוֹל רָם וְהַשֵּׁנִי עוֹנֶה 'אָמֵן' אַחַר כָּל בְּרָכָה וּבְרָכָה וְיוֹצֵא יְדֵי חוֹבָתוֹ.
A son may recite grace for his father, a servant for his master, and a woman for her husband49—and thus enable the person to fulfill his obligation.50Nevertheless, our Sages said, “May a curse come on a person whose wife or children recite grace for him.”51וּבֵן מְבָרֵךְ לְאָבִיו וְעֶבֶד מְבָרֵךְ לְרַבּוֹ וְאִשָּׁה מְבָרֶכֶת לְבַעְלָהּ וְיוֹצְאִין יְדֵי חוֹבָתָן. אֲבָל אָמְרוּ חֲכָמִים: תָּבֹא מְאֵרָה לְמִי שֶׁאִשְׁתּוֹ וּבָנָיו מְבָרְכִין לוֹ.
16When do the statements that it is possible to fulfill one’s obligation in this manner apply? When they have not eaten to the point of satiation. Therefore, their obligation is only Rabbinic in origin,52 and can be fulfilled by listening to a minor,53 a servant, or a woman.טזבַּמֶּה דְבָרִים אֲמוּרִים שֶׁיָּצְאוּ יְדֵי חוֹבָתָן? – בִּזְמַן שֶׁאָכְלוּ וְלֹא שָׂבְעוּ, שֶׁהֵן חַיָּבִים לְבָרֵךְ מִדִּבְרֵי סוֹפְרִים. וּלְפִיכָךְ מוֹצִיאִין אוֹתָן קָטָן אוֹ עֶבֶד אוֹ אִשָּׁה מִידֵי חוֹבָתָן.
If, however, they ate to the point of satisfaction, and thus are obligated according to Scriptural Law itself to recite grace,54 they cannot fulfill their obligation by listening to either a woman, a minor, or a servant.55 Anyone who is obligated according to Scriptural Law to perform a mitzvah can have his obligation fulfilled only by another person who is also obligated by Scriptural Law to fulfill this mitzvah as he is.56אֲבָל אִם אָכַל וְשָׂבַע שֶׁהוּא חַיָּב בְּבִרְכַּת הַמָּזוֹן מִן הַתּוֹרָה – בֵּין אִשָּׁה בֵּין קָטָן אוֹ עֶבֶד אֵין מוֹצִיאִין אוֹתָן. שֶׁכָּל הַחַיָּב בְּדָבָר מִן הַתּוֹרָה – אֵין מוֹצִיאִין אוֹתָן מִידֵי חוֹבָתָן אֶלָּא הַחַיָּב בְּאוֹתוֹ דָּבָר מִן הַתּוֹרָה כְּמוֹתוֹ.
17 The following rules apply when a person enters a room where others are reciting the blessing of zimmun: If he enters when the person reciting the blessings says, “Let us recite grace,” he should respond, “Blessed is He, and may He be blessed.”57 If he enters when the others reply, he should say Amen afterward.58יזהַנִּכְנָס אֵצֶל אֲחֵרִים וּמְצָאָן מְבָרְכִין בְּבִרְכַּת הַזִּמּוּן; אִם מָצָא הַמְבָרֵךְ אוֹמֵר 'נְבָרֵךְ' – הוּא עוֹנֶה 'בָּרוּךְ הוּא וּמְבֹרָךְ'. וְאִם מָצָא הָאוֹכְלִים עוֹנִין 'בָּרוּךְ שֶׁאָכַלְנוּ מִשֶּׁלּוֹ' – הוּא עוֹנֶה אַחֲרֵיהֶן 'אָמֵן'.