Berachot - Chapter Five

Women and slaves - whose Torah obligations are equivalent (Chagigah 4a)

are obligated to recite grace. - There are opinions that state that a woman does not have to recite the part of grace that blesses God for "Your covenant that You have sealed in our flesh, and for Your Torah that You have taught us," since women are not obligated to fulfill these mitzvot. Nevertheless, in practice, it is agreed that women should mention both these mitzvot, because the ultimate fulfillment of the creation of both men and women is when they marry. Therefore, a man and his wife are considered a single unit (Shulchan Aruch HaRav 187:7).

There is a doubt whether their obligation stems from the Torah, since [this is a positive mitzvah] that is not linked to a specific time - Women are not obligated to fulfill such mitzvot. See Kiddushin (1:7). Since the obligation to recite grace is constant, whether one eats during the day or at night, it would appear that women are obligated. Some commentaries point to Sefer HaMitzvot (Positive Commandment 19) and the Rambam's Commentary on the Mishnah (Berachot 3:3 and Kiddushin, loc. cit.) as indications that the Rambam supports the view that a woman's obligation for grace stems from the Torah.

or whether their obligation does not stem from the Torah. -Berachot 20b explains this hypothesis: Since Deuteronomy 8:10, the proof-text requiring us to recite grace, states: "You shall bless God, your Lord, for the good land that He gave you," one might think that only those who were given an inheritance in Eretz Yisrael are required to recite grace, thus excluding women who were not given an inheritance.

Therefore - i.e., because of this doubt

they should not - endeavor to

fulfill the obligation of grace on behalf of others. - Since, as stated in Chapter 1, Halachah 11, a person can only recite a blessing on behalf of another person if he shares an equal obligation himself.

Children - Boys below thirteen and girls below twelve, or individuals above that age who have not demonstrated signs of physical maturity.

however, are obligated to recite grace - This expression appears to indicate that the Sages placed the obligation on the child himself. See also Hilchot Sukkah 6:1 and Hilchot Lulav 7:19, where the Rambam uses similar expressions. (In Hilchot Tefillin 4:13 and Hilchot Chagigah 2:3, however, the Rambam states that the obligation to train a child to fulfill these mitzvot lies on the father.)

The hypothesis that the obligation lies on the child is supported by Halachah 16, which states that a child may fulfill the obligation of grace for a person who did not eat to the point of satisfaction (and, therefore, is obligated to recite grace only by Rabbinic decree). Were the Sages to have placed the obligation to educate the child on his father and not on the child himself, the child would not be able to fulfill the mitzvah on behalf of another person.

Nevertheless, it is possible to explain that the Sages placed the obligation on the father. This obligation, however, encompasses the child and, hence, causes him to be considered as obligated in the mitzvah (Likkutei Sichot, Vol. 17).

by virtue of Rabbinic decree - until a child reaches intellectual maturity, the Torah itself places no obligations upon him (Pesachim 116a).

in order to educate them to perform mitzvot.

1. Zimmun is related to the word להזדמן, which means "to come together" (Rashi, Berachot 45a).
2. Berachot (loc. cit.) derives this obligation from Psalms 34:4: "Exalt God with me, and let us extol His name together." Rashi notes that the use of the plural form of the word "exalt" implies the presence of at least two people and the expression, "with me," the presence of a third.
3. The Magen Avraham 192:1 cites the Zohar (Vol. III, 186b), which states that the person reciting grace should call the attention of the participants in the meal. Therefore, it is customary for him to begin, "Gentlemen, let us recite grace," and for the others to reply, "May the name of God be blessed forever and ever."
4. The Tur (Orach Chayim 192) states that between zimmun and grace, the participants say, "Blessed be He and blessed be His name." This is the custom in many Ashkenazic communities.
5. The person who recites the zimmun should recite grace with the intention of fulfilling the obligation on behalf of the others, and they should have the intention of fulfilling the mitzvah by listening to his blessings. (See the commentary on Halachah 15.)

At present, it is customary for each person to recite grace by himself after hearing the zimmun (Shulchan Aruch, Orach Chayim 183:7). It is feared that one will lose concentration in the midst of the blessings (Shulchan Aruch HaRav 183:10).

6. This enhances the importance of the blessings.
7. The Rambam's text states, לא-להינו, which is a direct quote from Berachot 7:3. The Shulchan Aruch (Orach Chayim 192:1) states that the ל should be omitted, because it is not proper usage.
8. There are several differences between the rules governing this addition and those governing the recitation of the wedding blessings. (See Chapter 2, Halachot 9-11.) First, the addition, "in whose abode is joy," is recited both before and after the time when the wedding blessings are recited. Secondly, there is no need for "new faces."

At present, the Shulchan Aruch (Even HaEzer 62:7) writes that a marriage feast is not unique compared to other celebrations. Therefore, this addition is made only in the seven days of the wedding celebrations.

9. Rav David Avudraham explains that this refers to the angels in heaven, who recite songs of praise. This heavenly rejoicing is mentioned at the time of a wedding, one of the most significant worldly celebrations.
10. The Chelkat Mechokeik 62:7 states that the addition of "in whose abode is joy" is made only in an instance when when others join the wedding party and not when only the immediate family are present.
11. Our translation is based on Arachin 4a, which interprets the word הכל as referring to priests, Levites, and Israelites.
12. Arachin (loc. cit.) explains that since the priests partake of the sacrifices in order that the people who bring them should receive atonement and not because they desire to eat a meal, one might think that they would not be required to recite this blessing.
13. Arachin (loc. cit.) explains that since the Israelites are not allowed to partake of the terumah eaten by the priests, one might think that it would not be considered as if they ate together as a group. This law has ramifications in the present age in situations when people eating a fleishig meal join others eating a milchig meal at the same table (See Shulchan Aruch HaRav 196:7).

Women, servants, and - very young

children are not included in a zimmun. - i.e., if there are two adult males and one of these three types of individuals, it is impossible to make a zimmun. The Shulchan Aruch (Orach Chayim 199:7) states that when women eat together with men who make a zimmun, they are obligated to answer.

They may, however, make a zimmun among themselves. Nevertheless, for the sake of modesty - If any two of these three categories of people eat together, there is a possibility of undesirable results. In order not to encourage such meals, the Sages did not impose the obligation of zimmun.

The Rambam mentions modesty only as a reason why women and servants should not join in a zimmun. Significantly, other authorities explain that it is for reasons of modesty that women should not be counted in a zimmun together with men.

there should not be a company that consists of women, servants, and children [together]. - Nor should a company consist of two of these three categories.

Instead, women may make a zimmun alone - There is, however, no obligation for them to do so (Shulchan Aruch, Orach Chayim 199:7). Rabbenu Asher considers them as obligated to make azimmun. Nevertheless, even among the Ashkenazic community, most authorities do not accept his ruling.

as may servants and as may children. They should not, however, mention God's name. - The mention of God's name causes the recitation of grace to be considered "a holy matter." As stated in Hilchot Tefillah 8:6, prayers of this nature can be recited only when a quorum of ten adult males is present (Kessef Mishneh).

An androgynous - A person who possesses both male and female sexual organs

may make a zimmun among his own kind, but should not be included among a zimmun either of men or of women - since he is not a member of either sex.

A tumtum - a person who has flesh covering his genitalia, making it impossible to determine whether he is a male or a female

should not be included in a zimmun at all. - He should not be counted among men or women, because we are unsure of his sex. Furthermore, unlike androgynouses a group of tumtumim cannot make a zimmun of their own.

In the case of an androgynous, the doubt is how to define his halachic status properly. Hence, they are considered a separate category. In contrast, a tumtum is either a male or a female, and it is his physical condition that prevents us from determining his sex. Thus, a group of tumtumim may include both males and females, and hence they are not allowed to be counted in a zimmun at all (Kessef Mishneh).

A child - The Magen Avraham 199:6 states that this applies to only one child, but not two or more.

who understands Whom is being blessed may be included in a zimmun, although he is merely seven or eight years old. - Rav Yitzchak Alfasi mentions an age of nine or ten. The Beit Yosef (Orach Chayim 199) states that all authorities agree that a child below the age of six may not be counted in a zimmun.

He may be counted among either a group of three - to recite the zimmun together with two adult males

or a group of ten - to include the mention of God's name together with nine adults

for the purpose of zimmun. - The Magen Avraham, loc. cit., explains why such a decision is granted with regard to a zimmun and not with regard to kaddish, barchu, kedushah, and the like. The latter prayers are obligations incumbent on a person each day, and may be fulfilled only with a quorum of adult men. In contrast, since each person may fulfill his obligation to recite grace without a zimmun, leniencies were granted in counting the people included.

Rabbenu Asher and the Ramah (Orach Chayim 199:10) do not accept this distinction, and rule that a child may not be counted in a zimun until he is thirteen years of age and has exhibited signs of physical maturity.

A gentile may not be included in a zimun - even when we are certain that he will bless God.

In his Commentary on the Mishnah (Berachot 7:1, based on Berachot 47b), the Rambam states that this refers to a gentile who has already made a decision to convert and has been circumcised for that reason. Nevertheless, if he has not immersed himself in the mikveh, he is not considered a Jew, and may not be included in a zimmun.
14. This ruling is not accepted by many other authorities, including Rabbenu Yitzchak Alfasi and Rabbenu Asher. Because of the difference of opinion, the Shulchan Aruch (Orach Chayim 197:3) rules that, at the outset, an attempt should be made to follow the Rambam's decision. If, however, the third person does not desire to eat bread, he may be included in the zimmun as long as he partook of ak'zayit of other foods.
15. The commentaries note that the Rambam does not quote Berachot 48a (the source for this halachah) exactly. The Talmud states "dipped his food in brine with them." The Rambam's choice of phraseology is particularly difficult since, as the Rambam himself writes in Hilchot Sh'vitat Asor 2:5, brine is generally not eaten alone as a food.
16. The commentaries have noted the apparent redundancy in the Rambam's expressions. The Kol ben Levi offers a possible resolution, explaining that, in the opening clause, the Rambam states that these people are not required to make a zimmun. In the final clause, he states that they are not allowed to do so.
17. Tosafot, Berachot 47a, writes that if they have already decided to recite grace, the third person may not be included in azimmun with them. The Shulchan Aruch (Orach Chayim 197:1) accepts this ruling.
18. According to the Rambam's opinion mentioned in the previous halachah, the third person must partake of bread. According to the other opinions mentioned above, if the third person partakes of other foods, the first two may include him in a zimmun.
19. Berachot 47a relates that Rav Simai bar Chiyya joined Rav and Shemuel in a meal after the latter had completed eating. They ate another side dish together with him, and then recited the zimmun.
20. Note the Be'ur Halachah 197, which states that they are obligated to recite the zimmun.
21. He may, however, convey this privilege on another person if he desires (Tosafot, loc. cit.; Shulchan Aruch, Orach Chayim 201:1).

The Shulchan Aruch (loc. cit.) mentions that if a guest is present, he should be given the privilege of reciting thezimmun, so that he will be able to recite a blessing for the host, as mentioned in Chapter 2, Halachah 7.

The Shulchan Aruch (loc. cit.:2) also mentions that a priest who is a Torah sage should be given the privilege of reciting the zimmun. (See Hilchot Klei HaMikdash 4:2 and Hilchot Tefillah 12:18.)

22. Although a sufficient number of people to recite grace with azimmun will remain, each individual is personally obligated to participate in the zimmun and may not recite grace alone.
23. Enough people remain in each group to allow them both to recite grace with a zimmun. There is, however, no obligation to separate. If the people desire, they may recite grace in a single group (Ramah, Orach Chayim 193:1).
24. Until there are twenty people, separation will prevent - at the very least - the people who separate from reciting grace with God's name.

The Shulchan Aruch (Orach Chayim 193:1, based onBerachot 50a) states that, at a meal attended by many people, if there is a difficulty or inconvenience preventing an individual from participating in the zimmun in which God's name is mentioned, he may recite grace with a zimmun of three.

When three people who each came - It is possible to explain that this is referring to three individuals who each began eating with a separate group in the same large room. Afterwards, they joined together and ate at the same table.

Alternatively, the halachah is speaking about three groups that ate on the same table, and one remained from each group (Merchevat HaMishneh), or the three individuals came from different groups, but left their original group inadvertently or because of forces beyond their control (Mishnah Berurah 193:25).

from a different group of three - and thus were each personally obligated to participate in a zimmun (Rashi, Berachot 50a)

[join together], - even when they themselves do not eat together (loc. cit.). According to the Kessef Mishneh, this applies when they eat together. The Shulchan Aruch (Orach Chayim 193:5) states that, in either instance, the following law applies.

they should not separate [without reciting grace with a zimmun]. - Ideally, they should not have separated from their first company. See the Rishon LeTzion; Ramah, Orach Chayim 193:6). After the fact, since they all have still not recited grace and are all obligated to participate in a zimmun, they should do so.

If each of them already participated in a zimmun - i.e., although they desired to continue eating, they responded to thezimmun and listened to the first blessing of grace (Tosafot, Berachot, loc. cit.; Ramah, Orach Chayim 200:1)

they may separate. They are not obligated - The Shulchan Aruch (193:5) states, "They cannot..."; i.e., it is forbidden for them to participate in a zimmun again.

to participate in a zimmun again - Even if the latter group of three eat together, since they did not begin their meal with the intention of eating as a company, they are not obligated to recite grace with a zimmun.

because a zimmun was already recited including them. - This expression implies a different concept. If a fourth person joined the two remaining in the original group and a zimmun was recited, the obligation of a zimmun is no longer incumbent on the person who left the group. Therefore, a zimmun may not be recited in the new group of three (Shulchan Aruch, Orach Chayim 193:6).

If the three people in the new group eat together as a company, they may recite a zimmun (Mishnah Berurah 193:33).

When three people sit down [together] to eat bread, they may not separate - even though one of the three desires to recite grace before the others, they must recite the zimmun as a group (Mishnah Berurah 193:28).

even though each person eats from his own food. - It is the intent to sit down together at a single table that establishes them as a company, and not the fact that they share food.

25. This halachah describes a large feast, at which many people eat at different tables. Nevertheless, they all came together for the same purpose, and thus are considered a single group. (See the Jerusalem Talmud, Berachot 7:5; and Shulchan Aruch HaRav 195:2).

In contrast, in a restaurant, although many people eat in the same room, since they did not come with the intention of eating together, they are considered as a single group. 26. The Rambam is quoting the Mishnah (Berachot 7:5). Rabbenu Asher and the Shulchan Aruch (Orach Chayim 195:1) state that the same principles apply if the feast is held in two separate rooms (or houses), as long as they are not separated by a street.
27. Similarly, if a single group is large enough to prevent the words of the blessings from being heard, people should recite the zimmun in smaller groups (Kessef Mishneh; Shulchan Aruch, Orach Chayim 193:1).
28. He must also respond (Berachot 45b; Mishnah Berurah 194:6).
29. He fulfills his obligation for zimmun, but not for grace.
30. It is only proper that God's name be mentioned when the ten people are in the same room (Berachot, loc. cit.).
31. If, however, two people from a group of three recite grace alone, a zimmun may not be recited (Shulchan Aruch, Orach Chayim 194:1).
32. The Ramah (Orach Chayim 194:1) states that this law only applies when the individual has not answered to a zimmun previously. If, however, he answered to the zimmun of a previous group, he may not be included in this zimmun.
33. He should respond as usual.
34. Zimmun should precede grace. Once a person has recited grace, he can no longer fulfill his obligation for zimmun