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Hagbah and Gelila

2018-07-05T04:07:33Z

Ikesultan: /* Credits */

After the Torah is read,<ref>Most congregations perform hagba after the Torah has been read. In some congregations it is done before the Torah is read. There are also congregations that perform hagba both before and after the Torah reading. See Rivevot V’yovlot 3:2:1, 2.</ref> it is lifted for everyone in the congregation to see, a ritual known as hagba. When the Torah is lifted one should make an effort to see the letters of the scroll, to bow slightly, and to say the verse v’zot haTorah.”<ref>OC 134:2.</ref> It is said that a great light shines upon a person who makes an effort to read some of the words from the Torah scroll when hagba is performed.<ref>Mishna Berura 134:11. For much more on hagba see my Amot shel Halacha: Halachich Insights (Jerusalem: Urim, 2009).</ref>
The honor of dressing the Torah, referred to as gelila, is considered to be of equal value to all the aliyot combined.<ref>Megilla 32a. See Orchot Rabbeinu III, p. 216.</ref> Although the honor of gelila should actually be given to one of the more prominent members of the congregation,<ref>OC 147:1.</ref> many have the custom to award gelila to a child. This is done in order to expose the children of the congregation to “hands-on” mitzvot and to make them feel an integral part of the congregation.<ref>Mishna Berura 147:7.</ref> While some authorities frown on the practice of awarding gelila to a child, there are even stronger grounds to allow doing so in congregations (such as in Chabad) where the Torah is first placed on the shulchan before performing gelila.<ref>Aruch Hashulchan, OC 147:9. See also Bnei Tzion 147:1.</ref>
In some communities there is an additional honor that is awarded along with gelila: that of placing the ornamental crown upon the Torah when the gelila is completed. In most congregations, however, the one honored with gelila places the crown, breastplate, and all other decorative ornaments upon the Torah, as well.<ref>Shulchan Aruch Ha’Arizal, Nefilat Apayim, cited in Rivevot V’yovlot 3:2:1.</ref> There is no problem with using a Torah crown on Shabbat that has bells attached to it, since the purpose of the bells is not for music but rather merely in order to “announce” the movement of the Torah.<ref>Beit Yosef, OC 282; Magen Avraham, OC 338:1, Aruch Hashulchan, OC 338:3; Noda B’Yehuda, YD 62. For a stringent ruling see Taz, YD 282:2.</ref> One should never leave the synagogue sanctuary until hagba and gelila have been completed.<ref>Elya Rabba, OC 147; Aruch Hashulchan, OC 147:6, 15.</ref>
Those honored with hagba and gelila on weekdays should first remove their tefillin straps from their hands. This is both for comfort as well as to avoid having an interposition between one’s hands and the Torah. It is also intended to show reverence for the tefillin straps.<ref>Rivevot V’yovlot 3:2:7.</ref> There are a number of customs as to where the Torah’s belt should be positioned. Some place it on the upper third of the scroll,<ref>Beit Avi 4:15:6.</ref> others on the lower third,<ref>Minhag Chabad.</ref> and some position it right in the center of the scroll. There is no halachic preference.<ref>Maharshag 2:4:2; Rivevot V’yovlot 3:2:8. See Chikrei Minhagim (Gurary ), vol. 1, pp. 83–86, and Otzar Teshuva 95 for more on this issue.</ref>
The Torah is closed by rolling together the atzei chaim, the handles. One should be sure to position the right eitz chaim above the left one.<ref>Yesodei Yeshurun, vol. 2, p. 257; See Rivevot V’yovlot 3:2:13 for much more on this issue.</ref> If there is a need to maneuver or adjust the parchment of the Torah scroll one should not do so with his bare hands. Rather, one should touch the scroll with the assistance of a tallit or other cloth in order that one’s hands do not directly touch the parchment.<ref>Mishna Berura 147:2.</ref> All other scrolls, however, such as a Megillat Esther, may be touched directly with one’s hands as long as they are clean.<ref>Rama, OC 147:1; Biur Halacha 147, s.v. “V’tov.”</ref>
It is best that a father and son or two brothers not be awarded hagba and gelila together, just as they should not be awarded any two aliyot in succession.<ref>Mishneh Halachot 3:20.</ref> However, if necessary, it is permitted to do so in a congregation where those honored with hagba and gelila are not called up by name.<ref>Avnei Chefetz 16; Rivevot Ephraim 3:2:16.</ref> It is permitted to forgo hagba in a situation where there is a concern that the Torah might drop, such as when on a bus, plane, or train, or if the Torah is exceptionally heavy. In such a situation the Torah should simply be wrapped up and dressed immediately following the reading.<ref>Birkei Yosef (Shiyurei Bracha), OC 134; Yesodei Yeshurun, vol. 2, p. 255; Rivevot Ephraim 3:2:9.</ref> It is interesting to note that there were communities in the past where hagba was never performed.<ref>Birkei Yosef, OC 134.</ref> Every congregation should ensure that the Torah wrappings and ornaments are especially clean and dignified. One should not use such accessories if they are ripped or stained.<ref>Rema, OC 147:1.</ref>
The one who performs gelila should not tie the Torah’s belt in an especially strong or permanent type of knot. Doing so would pose a halachic problem on Shabbat, as one is not permitted to untie a permanent type of knot on Shabbat.<ref>See Rivevot V’yovlot 3:2:19 at length.</ref> It goes without saying that when performing gelila on Shabbat one may not make a permanent knot. Instead, one should tie the belt with a bow on top of a single knot as is done when tying shoes, a lone bow, or simply to wrap the belt around the Torah and tuck in the ends.<ref>Aruch Hashulchan, OC 317:10; Shemirat Shabbat K’hilchata 15, n. 178; Tzitz Eliezer 7:29; Minchat Shabbat 80:155. </ref> Velcro Torah belts, or those whose ends clip into one another, are ideal and pose no halachic concerns.<ref>Rivevot V’yovlot 2:458.</ref> The one honored with reading the Haftorah should wait until gelila is completed before beginning the preliminary blessings.<ref>OC 147:7; Birkei Yosef 147; Mishna Berura 147:23; Kaf Hachaim, OC 147:40.</ref>
==Credits==
We would like to give a special thanks to Rabbi Ari Enkin for allowing Halachipedia to reprint this article from [http://rabbienkin.com/product/shut-hashulchani-halachic-insights-and-responsa-vol-5/ Shut Hashulchani].
==Sources==
<references />
[[Category:Prayer|Orach Chaim]]

Customs of Purim

2018-07-05T03:23:54Z

Ikesultan: /* Working on Purim */

==Working on Purim==
# The minhag in some places is not to work on Purim and in some places the minhag is to work, however, one will not see Bracha that one earns from that work. <Ref>Shulchan Aruch 696:1 </ref> During the night of Purim until HaNetz one is allowed to work. <Ref>Beiur Halacha 696:1 D”H Ein Osin </ref>
# From nightfall until one reads the megilla he should not do any work or take a nap. <ref> Mishna Brurah 692:10,15 </ref>

==Wearing Costumes on Purim==
# There is a custom to wear [[costumes]] on [[Purim]]. <ref> Mahari Mintz Teshuva 15, [http://www.yutorah.org/lectures/lecture.cfm/742340/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Purim_Costumes 10 minute halacha on Purim Costumes] by Rabbi Aryeh Lebowitz </ref> There are many explanations brought down for this minhag. <ref>
* Siach Yitzchok 380 explains that that we are trying to highlight the fact that Haman hid his hate for the Jewish people when approaching Achashverosh for permission to destroy the Jews. Hashem responded measure for measure by sending Eliyahu disguised as Charvonah to defend the Jewish people.
* The Bnei Yissaschar (on Adar 9:1) cites a Maharam Chagiz who quotes the Gemara Megilla 12a. The Gemora explains that the Jewish people only did things “Lifnim” – hidden – So Hashem as well only did things “Lifnim” – hidden.
* Eliya Rabba 696 says that since Mordechai was dressed up in the royal clothing, we dress up to commemorate that.
* Torat Hamoadim pg. 267 quotes Rav Meir Mazuz (Sansan Liyair 12) that this custom almost certainly developed with non-Jewish origins and therefore tries to stop it. see Orchot Rabbenu 3: pg. 60:note 104 where he argues the reverse: that the non-Jews took the practice from the Jews.
* see [http://www.yutorah.org/lectures/lecture.cfm/732687/Rabbi_Eliakim_Koenigsberg/Sichos_Mussar-_The_Connection_Between_Costumes_and_Drinking_on_Purim# The Connection Between Costumes and Drinking on Purim] by Rabbi Eliakim Koenigsberg for an additional explanation
* see [http://www.yutorah.org/lectures/lecture.cfm/742340/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Purim_Costumes 10 minute halacha on Purim Costumes] by Rabbi Aryeh Lebowitz for additional reasons
* see also [http://ohr.edu/4676 Costume Costum] by Rabbi Richards Jacobs
</ref>
# Many poskim are against cross-dressing on [[Purim]] as a costume <ref>
*As a general rule, dressing up in clothing exclusive to the opposite gender is definitely a problem. The Torah expressly forbids such behavior: "A man's attire shall not be on a woman, nor may a man wear a woman's garment." Deuteronomy 22:5
*Mahari Mintz Teshuva 15 writes that he saw many people dress as members of the opposite gender on [[Purim]] in the presence of leading Hachamim, and the Hachamim did not object. He justifies this custom that since one is only dressing up for the [[Purim]] celebration and not to promote and promiscuity it could be permissible. The Mahari Mintz compares this practice to the custom he observed of allowing children to grab candies from each other on [[Purim]]. Even though Halacha clearly forbids taking other people’s possessions even in jest, and considers this outright theft, in the context of the [[Purim]] celebration it is deemed permissible.
* Rama 696:8 writes based on the Mahari Mintz that some are lenient with this and the minhag is to be lenient. The reason is that the issur of cross dressing is because it promotes "Znus" but since on [[Purim]] it is done just for "simcha be'alma" fun the issur does not apply
* Rama additionally records a custom to allow wearing on [[Purim]] clothes that contain Shaatnez on the level of Rabbinic enactment; these enactments were waived for the purpose of the special joy of [[Purim]].
* Taz YD 182:4 writes that his father-in-law, the Bach, disagreed with the Rama and brought proof from the Yereim that one shouldn't do so for a wedding, and concludes that anyone who refrains will merit blessing
*Rambam and Rabbi Eliezer of Metz (Sefer Yeraim 98) quoted in Sh"t Yechave Daat 5:50: dressing as a member of the opposite gender is forbidden under all circumstances, even for [[Purim]] or for the joy of bride and groom.
* Rav Chaim Kanievsky says in the name of the Chazon Ish (quoted in Dirshu Mishna Brura 696: note 52) that cross-dressing on Purim is inappropriate even for children. Bayit Hayehudi Volume 4 page 285 agrees. However, the Steipler and Rav Elyashiv (quoted in Dirshu Mishna Brura 696: note 52) were lenient for young children until the age of Chinuch.
* Pri Megadim OC Mishbetzot Zahav 696:5 writes that if one is only wearing one women's garment but still clearly looks like a man, he may be lenient. This is quoted by Mishna Brura 696:30. Nevertheless, [http://matzav.com/rav-dovid-feinstein-purim-halacha-tidbits Rav Dovid Feinstein] ruled that wearing a women's wig would constitute a simlas isha and would be prohibited.
* Chacham Ovadyah Yosef (Chazon Ovadyah [[Purim]] pg 199, Yalkut Yosef pocket-size Moadim pg 494, Sh"t Yabia Omer YD 5:14 and Yechave Daat 5:50) forbids any [[costumes]] that involve cross-dressing on [[Purim]], even for children. see also [http://www.halachayomit.co.il/EnglishDisplayRead.asp?readID=1910 Halacha Yomit]. Rav Menashe Klein (Sh"t Mishneh Halachot 11:563) and [http://www.dailyhalacha.com/displayRead.asp?readID=513 Rabbi Eli Mansour] agree
* Aruch Hashulchan 696:12 writes that although the Rama justifies the custom, this custom doesn't exist anymore
* see [http://www.yutorah.org/lectures/lecture.cfm/742217/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Crossdressing_on_Purim 10 minute halacha on Crossdressing on Purim] by Rabbi Aryeh Lebowitz </ref>
# There is a custom to wear [[Yom Tov]] clothing on [[Purim]] starting the night of [[Purim]]. <ref>Torat HaMoadim ([[Purim]] 8:1), Ben Ish Chai Parashat Titzaveh Halacha 22, Mishna Brura 695:3 </ref>

==Prayers==
===Al Hanissim===
# The [[prayer]] of al hanissim is inserted into the shmoneh esrei in the beracha of modim and in the beracha of nodeh licha in [[birkat hamazon]] on [[Purim]]. <ref> Shulchan Aruch 693:2 </ref>
# At night, before reading the megilla we say [[al hanissim]]. <ref> Rama 693:2. </ref> This is true even if one recites [[arvit]] before nightfall. <ref> Mishna Brurah 693:4 </ref>
# See [[Al Hanissim on Chanukah]]

===[[Hallel]]===
# [[Hallel]] isn't recited on [[Purim]]. <ref> Shulchan Aruch 693:3, Mishna Brurah 693:7. The gemara megilla 14a gives three possible reasons: 1. It didn't occur in the [[land of Israel]]. 2. That the megilla serves as its replacement. 3. when the story is over, we were still servants to Achashverosh. </ref>
===Tachanun===
# We do not say [[Tachanun]] or Laminatzeach on [[Purim]]. <ref> Mishna Brurah 693:8 </ref>
==Weddings on Purim==
# Ashkenazim hold that one shouldn't have a wedding on the day on which one reads the [[Megillah]] (which is the 14th of Adar except for those observing Shushan [[Purim]] in which case its the 15th of Adar). <ref>Kitzur Shulchan Aruch 142:9</ref>However, Sephardim hold that if there's a need one may have a wedding on [[Purim]].<ref>Shulchan Aruch 696:8 writes that one may have a wedding on [[Purim]]. Kaf HaChaim 696:51 quotes some achronim who question this but concludes that if there's a need, one may have a wedding on [[Purim]], but one should do the [[Seudat Purim]] before the Chupah. </ref>
==Links==
* [http://www.hebrewbooks.org/56811 Yalkut Yosef Hilchot Purim (Hebrew 5773)]
==Sources==
{{reflist}}
[[Category:Holidays]]
[[Category:Purim]]
[[Category:Prayer]]

Zimmun

2018-04-30T15:22:34Z

Ikesultan: /* If a Member of the Zimmun already Said Birkat Hamazon */

==Shir HaMaalot==
# One should say [[Al Neharot Bavel]] before [[benching]] after a meal and on days when there’s no [[tachanun]] one should say [[Shir HaMaalot]] BeShuv Hashem instead. The minhag is to say [[Shir HaMaalot]] at Seudot mitzvah as well. <Ref>Kitzur Shulchan Aruch 42:5, Mishna Brurah 1:10,11, Piskei Teshuvot 1:14 in the footnote. See also [http://www.yutorah.org/lectures/lecture.cfm/744860/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Al_Naharos_Bavel_and_Shir_Hama'alos Rabbi Aryeh Lebowitz on the Ten Minute Halacha].</ref>
==Obligation of Zimmun==
# If three people eat together are obligated to make a Zimmun before [[benching]] (making [[Birkat HaMazon]]). <ref> S”A 192:1 </ref> Chazal based it on the pasuk “גדלו לה" אתי ונרוממה ה" יחדיו” <ref> Tehilim 34 </ref> and “כי שם ה" אקרא הבו גודל לאלוקונו” <ref> Devarim 30. Gemara [[Brachot]] 45 quoted by the Mishna Brurah 192:1. </ref>.
# Most authorities consider Zimmun to be a rabbinic obligation. <ref> Pri Megadim (A”A 197:2) writes that most authorities consider zimmun to be of rabbinic obligation. Chaye Adam 48:1 writes that Zimmun is derabbanan and some say it’s Deoritta. Chazon Ish (31:1) argues that Zimmun should be Deoritta. </ref>
# Zimmun could be said in any language as the purpose is to introduce the [[benching]] orally and join the group together to praise Hashem. <ref> Zohar (Balak pg 186b) writes that it’s important to precede [[benching]] with “give us a cup to bench” in Hebrew or Aramaic to introduce the [[benching]] to bring the [[kedusha]]. Mishna Brurah 192:2 quotes this and writes the minhag ashkenaz was to say Zimmun in Yiddish “Rabbotei Mir Velin Benchin”. Kol Bo (Siman 25) emphasizes the group merit of the zimmun. </ref>
# Some say that answering Zimmun is considered one of a person’s hundred [[Brachot]] every day. <Ref> Sefer Keysad Mezamnin 1:22 </ref>
# When we say the zimmun Sephardim have a practice of starting “הב לן נברך למלכא עילאה קדישא”. Then for Shabbat they insert “ברשות שבת מלכתא” and for Yom Tov “ברשות יומא טבא אושפיזא קדישא”. For Sukkot the practice is to insert “וברשות שבעה אושפיזין עלאין קדישין”.<Ref>Ben Ish Chai Korach n. 1 records the minhag to insert special requests for permission from Shabbat, Yom Tov, and the Ushpizin. Yalkut Yosef 192:1 agrees. He cites the Yafeh Llev 1:192:5 who argues that this is a real minhag and it appears as though one is believing in two gods. Also he is degrading Hashem’s dynasty by comparing it with other entities. Yalkut Yosef defends the minhag that one’s intent isn’t to compare Hashem to anything and it is just for honor to mention them. Mayim Chaim 2:17 agrees.</ref>
# Some say that one should ask permission from the wife of the host in the zimmun as well.<ref>[https://eretzhemdah.org/newsletterArticle.asp?lang=he&pageid=48&cat=1&newsletter=949&article=3637 Mareh Habazak 5:9] writes that one should ask permission from the wife of the host in the zimmun since it is socially appropriate and nice it should be obligatory. He explains that the asking permission in zimmun isn’t really asking permission but just an honor. See the Sephardim practice of mentioning Shabbat and Yom Tov in the zimmun.</ref>

==Who Should be Given the Honor of Zimmun?==
# If there are guests, the homeowner should honor one of the guests with zimmun and he can even choose one of them who isn't the greatest talmid chacham.<ref>Shulchan Aruch 201:1, Mishna Brurah 201:4</ref>
# If there's no guests, a talmid chacham should be given first right to lead zimmun, afterwards a kohen should be given the right. If the kohan isn't a talmid chacham and there's also a talmid chacham there the talmid chacham may not say that he's giving the zimmun to the kohan based on rights of a kohan but he may give him permission to do the zimmun.<ref>Shulchan Aruch 201:2. The Gemara Megillah 28a explains that a talmid chacham who gives the zimmun to the kohan as a right of him being a kohen it is a disgrace to the Torah.</ref>
# There is no difference for zimmun if the person leading zimmun ate a kezayit of bread and isn't full or whether he's full. Similarly, there's no difference if he ate and drank or just ate. That is only for leading zimmun but not if one person is actually being motzei another person their obligation in Birkat Hamazon.<ref>Mishna Brurah 197:23 writes that even though regarding the obligation of Birchat Hamazon it matters if a person only ate a kezayit or is full or whether they drank, if everyone is fulfilling their own obligation it isn't relevant for zimmun.</ref>

== Who has the obligation?==
# There is only an obligation to have a zimmun if three or more people eat together. The three conditions to be considered “together” is that those who are eating 1) eat while seated, 2) sit at one table, and 3) start or end the meal together. <ref> Shulchan Aruch 193:2 writes that a third person can join two that already started eating if he is “Koveh” (establishes his place) with them. Mishna Brurah 193:21 writes that if one doesn’t eat while sitting and eat at the same table one isn’t considered as being Koveh with the others. Magen Avraham 195:2 and Mishna Brurah 197:3 also include the requirement of sitting at the same table. </ref> They are considered starting together if they all start to eat the first kezayit of bread while the others are still eating that first kezayit.<ref>Tosfot Brachot 45a s.v. shelosha, Vezot Habracha p. 131 citing Rav Elyashiv and Rav Tzvi Weber. He also quotes Rav Sheinberg who said that if they went to wash at the same time it is like they started together.</ref>
===Zimmun When They Didn't Establish Together===
# If two groups ate in different places in the same house and they could see from one group to another, if they have intent (when they began the meal) to join for Zimmun they may join, however, if if they didn’t have intent, then according to Sephardim they may not join for Zimmun, but according to Ashkenazim it’s a dispute whether they may join for zimmun. <Ref>Shulchan Aruch OC 195:1, Mishna Brurah 195:6 </ref>
## If in a school or yeshiva, the students go to lunch at the same time, the group can make Zimmun together even if they sit at separate tables as long as they can see from one table to another. Even if they don’t have enough at each table to make their own Zimmun of ten, they can join together to make a Zimmun of ten. However, it’s preferable that they one time actual say verbally that they intend to eat together. <ref> Yalkut Yosef (vol 3 pg 375) </ref>
# If three people aren’t obligated to make Zimmun as they didn’t join their meals together sitting, on the same table, and starting or finishing together they may not have a zimmun.<ref> Rama 193:3 writes that even if three people aren’t obligated in Zimmun it’s preferable that they make Zimmun because of Berov Am Hadrat Melech, that it’s preferable to honor Hashem in multitudes. Mishna Brurah 193:23 writes that the same would apply if there are more than 3 people. However, Magen Avraham in name of many poskim that since one can’t fulfill the [[Birkat HaMazon]] for another person one is also not allowed to make a zimmun together. Mishna Brurah 193:24 concludes that the Magen Avraham is more logical. Vezot Habracha p. 134 concurs.</ref> Some say that if they sat together but they just started and ended at different times they that they can have a zimmun together.<ref>Rav Shlomo Zalman Auerbach (Minchat Shlomo Brachot 45a cited by Dirshu 193:22)</ref>

==If a Member of the Zimmun Left or Benched==
===If a Member of the Zimmun already Said Birkat Hamazon===
# If three ate together and were obligated in Zimmun and one forgot about Zimmun and said [[Birkat HaMazon]] then the other two can say zimmun with the third. <Ref>Rava Tosfa in Gemara Brachot 50a states that if three people ate together and one said birkat hamazon then the other two can afterwards include him in the zimmun, even though he doesn't fulfill his obligation, they fulfill their obligation. Rambam Brachot 5:14, Rosh Brachot 7:28, and Shulchan Aruch 194:1 codify this as the halacha.</ref> However, if one of the group already answered Zimmun with another group he can’t answer another zimmun of three. <Ref>Rav Hai Goan (cited by Rashba 50a s.v iy nami) understood Rava on 50a to mean that if there were three groups of three people who ate bread together and one from each group joined together for a zimmun the others would be exempted from a zimmun. The reason is that since the original groups only had three people once one of them answered a zimmun he is discounted from their group and as such they can't make a zimmun anymore. The Rashba explains that according to Rav Hai Gaon only if the other person answered a zimmun is he disqualified from joining their group, but if he forgot and say birkat hamazon without a zimun he wouldn't invalidate his group's zimmun and he can join their zimmun although he isn't going to fulfill his obligation. Rama 194:1 holds like Rav Hai Goan. Bet Yosef 193:6 cites it.
* Furthermore, the opinion of Rashi 50b s.v. vlo, Tosfot 50a s.v. aval, and Rambam Brachot 5:11 explain the gemara Brachot 50a to mean that if a person answered a zimmun and then joined another group he can't answer another zimmun. </ref>
# If three people ate bread together, and two forgot to wait for Zimmun, the other one can not do Zimmun with the ones who already Benched. <ref> The Rosh Brachot 7:28 writes that if two of them already said birkat hamazon there's no more obligation of zimmun for any of them. He infers it from the gemara that says only if one already said Birkat Hamazon implying if it was more then there would be no obligation of zimmun anymore. Rashba Brachot 50a s.v. inhu and Hagahot Maimoniyot 5:30 agree. Maamer Mordechai 194:3 and Keysad Mezamnin 194:5 p. 112 codify this.</ref>
# If four ate bread and two forgot and said birkat hamazon the other two can create a zimmun with one of the ones who already said birkat hamazon.<ref>Maamer Mordechai 194:3 explains that although the Rashba explains that one can only create a zimmun if a majority of the original group is there, since two need to say birkat hamazon they would have a zimmun even if only one of those who already said birkat hamazon would join them. Biur Halacha 194:1 s.v. echad agrees.</ref>
# If three people ate together, two ate bread and one ate a [[Kezayit]] of something else or drank a [[Revi'it]] of a drink (other than water) are obligated to make Zimmun. <ref> Mishna Brurah 197:20 writes that if one out of three people ate a [[Kezayit]] of a food (other than bread) or drank a reviyat of drinks (other than water), the three people can still make Zimmun. </ref>
# If one of three only had a [[Kezayit]] of another food or a reviyat of drinks, and one of those who ate bread forgot to wait for Zimmun and Benched, the other one who ate bread can no longer make Zimmun. <Ref> Eliya Rabba has a doubt about the case where two ate bread with someone who ate a kezayit of another food and one who ate bread said birkat hamazon if they can still have a zimmun. Perhaps since majority of the group still didn't say a bracha achrona they can have a zimmun or perhaps since only the one who had bread and still didn't say birkat hamazon needs a zimmun the obligation of the zimmun disappeared. He concludes that the latter approach is more reasonable. Birkei Yosef (Shiurei Bracha 194:1), Maamar Mordechai 194:3, Magen Giborim (Elef Hamagen 194:1), and Biur Halacha 194:1 s.v. echad agree. Maamer Mordechai elaborates that according to the Rosh the one who already said birkat hamazon is like someone who ate a kezayit of another food so if the other two ate bread that would create a zimmun. But according to the Rambam that someone who ate a kezayit of another food can't join for a zimmun of three the one who already said birkat hamazon is better than someone who ate a kezayit but either way in this case there's no zimmun.</ref>
# If one of three only had a [[Kezayit]] of another food or a reviyat of drinks, and the one who didn’t eat bread forgot to wait for Zimmun and made [[Bracha Achrona]], the other two who ate bread can no longer make Zimmun. <Ref> Magen Avraham 197:4 quotes the Aguda who writes that if one who didn't eat bread forgot and made a bracha achrona he is no longer included in the zimmun at all and it is unlike someone who ate bread and then forgot and recited birkat hamazon. Maamar Mordechai 194:3 and Mishna Brurah 197:9 agree.</ref>
# If there's a zimmun of ten and one already said birkat hamazon, according to Ashkenazim they can still recite a zimmun with Shem even though the one who already said birkat hamazon doesn't fulfill his obligation everyone else does. In fact this works even if three already said birkat hamazon. According to Sephardim they can not make a zimmun with a shem.<ref>Bet Yosef 193:1 s.v. vchen holds that someone who already said zimmun can join a zimmun of three but not a zimmun of ten. Birkei Yosef 194:1 agrees. Keysad Mezamnin p. 118 explains that a zimmun of ten requires a greater level of establishment to create a zimmun than a zimmun of three (Brachot 45b) and therefore someone who already said birkat hamazon can't join. However, the Eliya Rabba 194:1 argues. Biur Halacha 194:1 s.v. echad agrees.</ref>

===When is it Permitted to Leave?===
# If three people ate in three different groups of three they shouldn't leave their groups and form their own zimmun because doing so will invalidate their original groups.<ref>Rav Hai Goan's understanding of Brachot 50a, Rashba 50a s.v. iy nami, Rama 193:6</ref>
# If three people ate in three groups of four or more people they can leave their groups and form their own zimmun because their original groups will still have their own zimmun.<ref>Rashba Brachot 50a s.v. iy nami, Rama 193:6</ref>
===If a Member of the Zimmun Left===
# If someone in a group of four and one left and they did zimmun while he wasn't there he is exempt from zimmun and he can't later join a zimmun. The same is true if he was part of a group of three and he left and someone else replaced him and they did a zimmun without him, he lost his obligation of zimmun.<ref>Rosh Brachot 7:29 quotes Rabbenu Yehuda who explains that the gemara meant that if the original groups did zimmun the ones who left lost their obligation of zimmun. Even though the Rosh argues with Rabbenu Yehuda, Rabbenu Yonah 36a s.v gemara and Raavad Brachot 5:11 agree with Rabbenu Yehuda. Rashba 50a s.v. iy nami implies that he agrees. Shulchan Aruch OC 193:6 codifies the opinion of Rabbenu Yehuda.</ref>
# If three ate together and one person left he could be called back and Zimmun could be said even if he’s standing by the door next to them, however he should say [[Birkat HaMazon]] where he ate. However, if ten people ate together and one left he should be called back and everyone should sit down for Zimmun. <Ref>Gemara Brachot 45b, Shulchan Aruch OC 194:2, Mishna Brurah 194:8 </ref>

==A Zimmun of Ten==
# If ten people ate bread together, they are supposed to add the word Elokenu in the Zimmun.<ref>Shulchan Aruch 192:1</ref>
# If seven people ate bread and three people ate a [[kezayit]] of another food or drank a [[reviyit]] of a drink<ref>The Kol Bo 25 cited by Bet Yosef has a doubt whether those joining have to eat a kezayit or reviyit of drink to join or anything is sufficient. Shulchan Aruch rules that a kezayit of food or reviyit of drink is necessary.</ref> other than water, they can join together for a Zimmun with the insertion of Elokenu. If there are only six people who ate bread they can't make a Zimmun with Elokenu. <ref>Shulchan Aruch 197:2. Rav is quoted in Gemara Brachot 48a as saying that if one of the ten ate a vegetable he can join for a zimmun. Tosfot s.v. tisha adds that even drinking counts like eating. Rambam Brachot 5:8, Tur and Shulchan Aruch 197:2 codify this gemara.
* Rabbi Zeira asked whether two or three people who ate a vegetable can join and Rav Yehuda told him that they could. Rabbi Zeira didn't ask whether four who ate vegetables can join because he thought that you need a significant majority. Rabbi Yirmiya argued that four could join which there is still a majority of those who had bread. Rashi understands that Rabbi Zeira didn't ask original because of his idea but really he regretted that he didn't ask about four. The Bet Yosef 197:2 explains for the Rambam and others that Rabbi Zeira was steadfast in his opinion that four can't join. Interestingly, the Or Zaruah 1:197 cited by Bet Yosef in fact holds that four can join. Shulchan Aruch doesn't hold like the Or Zaruah.</ref>
# According to Sephardim, one doesn't have to stand for the word Elokenu in the Zimmun. <ref>Halacha Brurah 192:12</ref> Some Ashkenazim have the custom to stand for the word Elokenu in a zimmun of ten, however those who don't stand have what to rely on.<Ref>Sh"t Bear Moshe 1:2 compares standing for Elokenu of zimmun to standing for barchu and concludes that one should stand but if one doesn't there is what to rely upon. [https://www.yutorah.org/sidebar/lecture.cfm/897474/rabbi-hershel-schachter/berachos-87-44b-45b-lishmor-chukav-zman-tefillin-muktzeh-mayim-letzmao-zimmun-/ Rav Schachter (Brachot Shiur 87 at the end)] said that Rav Soloveitchik's minhag was not to stand for Elokenu of zimmun of ten but those who do stand think that it is like a dvar shebekedusha (Kesef Mishna Brachot 5:7).
* Is Zimmun a Dvar Shebekedusha? The Rambam Brachot 5:7 writes that even though women can have a zimun on their own they can’t have a zimun of ten with Elokenu. (Interestingly, the Sefer Meorot Brachot 45a argues on the Rambam.) Kesef Mishna Brachot 5:7 explains that a zimun with Elokenu is a dvar shebekedusha. Meiri Brachot 47b s.v. nashim, Bach 199:7, Perisha 199:16, Ateret Tzvi 199:5, and Mishna Brurah 199:15 agree with this statement explicitly. However, Even Haazel Brachot 5:7 and Divrei Yirmiyahu Brachot 5:7 argue that zimun with Elokenu really isn’t a dvar shebekedusha but requires a minyan for the respect of Hashem’s name (Brachot 45b) and that’s why a child can join for zimun. (See Meiri who tries to address this.) Kavod Yom Tov Brachot 5:7 provides a compromise calling it a minor dvar shebekedusha.</ref>

==Two who ate together==
# Three who ate together must do Zimmun and each one is not allowed to leave the Zimmun. However, if there’s six or more in the Zimmun, the group is allowed to split into two groups of three. If there’s ten then each one isn’t allowed to leave the Zimmun as they are obligated in Zimmun with a mentioning of Hashem’s name. However, if there’s twenty the group may split into two groups of ten. <Ref>S”A 193:1 </ref>
# Some say that it’s always preferable to join together in a larger group while others contend that once one is joining in a group of three or ten there’s no obligation to join in a larger group. <Ref>Rama 193:2, Mishna Brurah 193:11 </ref>
# If three people ate together in the beginning or they finished together (and it’s considered as if they finished together if they still would eat something had if be brought to them) then there’s an obligation of Zimmun. <Ref>Mishna Brurah 193:19 </ref>
# Two who ate together aren't obligated in Zimmun and therefore, they should say [[Birkat HaMazon]] to themselves.<ref>The Gemara Brachot discusses whether two people can create a zimmun. Rabbi Yochanan holds that two people can't have a zimmun but Rav holds they can. The Rif 33a, Rosh Brachot 7:6, Or Zaruah Brachot n. 184, and Rambam Brachot 5:16 hold like Rabbi Yochanan. Shulchan Aruch 193:1 codifies the opinion of Rabbi Yochanan. </ref> However, if one of them doesn’t know how to say [[Birkat HaMazon]] and the other does, then the one who knows may say it aloud and fulfill the obligation of the one who doesn't know as long as the one saying has intent to fulfill the obligation of the other, and the one listening has intent to fulfill his obligation. <ref>Gemara 45b establishes that if someone doesn't know how to say birkat hamazon he can fulfill his obligation by listening to someone who does know how to say birkat hamazon. Rif 33a, Rosh 6:7, Rambam Brachot 5:15, and Shulchan Aruch 193:1 quote this as the halacha. </ref>
# According to many opinions it is crucial that the one who is listening understand the [[Birkat HaMazon]]. Some poskim are lenient and add that such was the minhag. <Ref>Tosfot Brachot 45b s.v. shani concludes that if a person doesn't understand the birkat hamazon he can't fulfill his obligation with a zimmun. Mordechai, Or Zaruah Brachot n. 186, Rabbenu Yonah Brachot 33a s.v. vnira, and Rosh Brachot 7:6 agree. However, the Rosh cites Rashi who held that even if those listening don't understand they can fulfill their obligation by listening to birkat hamazon in Hebrew as we find by Megillah 17a. Tur and Shulchan Aruch 193:1 hold like the Tosfot. Darkei Moshe 193:1 writes that the minhag is to rely on Rashi. Magen Avraham 193:2 and Mishna Brurah 193:5 accept the Darkei Moshe.
* The Birkat Avraham 9:287 (cited by Olot Tamid 193:2) writes that even Shulchan Aruch would accept that for a zimmun of three it is possible to fulfill the obligation of someone who doesn't understand Hebrew and it is only an issue if there's only two people. However, the Olot Tamid argues that Shulchan Aruch doesn't distinguish. (Tosfot Brachot 45b s.v. shani explicitly is against the Birkat Avraham.) Biur Halacha 193:1 s.v. eino cites the Birkat Avraham.</ref>
===Two Who Ate Bread and a Third Ate Other Foods===
# If two people ate bread and a third person ate a [[kezayit]] of another food, some rishonim hold that they may not join together to make a zimmun, while other rishonim hold that they may join together for a zimmun. Ideally the third person should eat bread and join for a zimmun. If he doesn't want to, they can join for a zimmun of three. <Ref>
* Rif Brachot 35b holds that someone who ate something besides bread can be counted for a zimmun of ten and not for a zimmun of three. Rambam Brachot 5:8, Rashba Brachot 48a s.v. ulinyan, and Sar Mkusi (Tosfot Brachot 48a s.v. tisha) agree. However, the Ri (Tosfot Brachot 48a s.v. tisha), Rabbenu Yonah 35b s.v. vafilu, and Rosh Brachot 7:21 argue that there’s no distinction between a zimun of three and ten and one person who ate something besides bread can join a zimun of three.
* According to Tosfot unlike Rif and Rambam, what do you need to eat? Tosfot 48a s.v. tisha says that anything including a drink is sufficient. Bet Yosef 197:3 cites the Kol Bo 25 who says that you can only join a zimmun of three if you ate mezonot.
* Shulchan Aruch 197:3 writes that there are three opinions as to whether two who ate bread may join in a zimmun with a third person who didn't eat bread. The first opinion holds that one may not join together for a three person zimmun unless all three people ate bread. The second opinion holds that they may join together as long as the third person ate [[mezonot]]. The last opinion holds that as long as the third person ate anything, they may join together for a zimmun. Shulchan Aruch writes that in order to avoid a dispute one should not allow a third person who doesn't want to eat bread to join with the first two who are eating bread. The Mishna Brurah 197:22, however, writes that the minhag is in accordance with the last opinion allowing a zimmun of three as long as the third person ate something. Halacha Brurah 197:12 also writes that some are lenient. Chacham Ovadia Yosef in Sh"t Yechave Daat 4:13 (in the footnote) quotes the Knesset HaGedola who says that the minhag is to allow a zimmun of three as long as the third person ate something. He explains that the only reason Shulchan Aruch said one should avoid such a zimmun is because in his day people used to listen to the [[birkat hamazon]] of the leader of the zimmun, however, nowadays since everyone says the [[birkat hamazon]] to themselves such a zimmun is allowed. Mishna Brurah 197:20 notes that the third person must eat at least a [[kezayit]] in order to obligate a bracha achrona. Kitzur Shulchan Aruch 45:10, Shulchan Aruch 196:3, and Ben Ish Chai (Korach n. 5) say that ideally the third person joining two others who ate bread for a zimmun should have at least a kazayit of mezonot or wine but it is permissible to join as long as he had a kazayit of any other fruit, vegetable, or drink besides water. </ref>
# If two people eat bread together and a third person ate a [[kezayit]] of another food, if one of those who ate bread said [[Birkat HaMazon]] without Zimmun, many poskim hold that there is no obligation of Zimmun.<ref>Beiur Halacha 194:1 s.v. Echad cites the Eliyah Rabba who has a safek about this and concludes that there is no obligation for Zimmin. He quotes the Maamar Mordechai, Birkei Yosef, and Magen Giborim as agreeing. Sefer Keysad Mezamnin (9:22, p. 123) concurs.</ref>
# If two people eat bread together and a third person ate a [[kezayit]] of another food, if the one who ate the other food said a [[Bracha Achrona]] without Zimmun, there is no obligation of Zimmun.<ref>Chaye Adam 48:1 writes that if two people eat bread together and a third person ate a [[kezayit]] of another food, if the one who ate the other food said a [[Bracha Achrona]] without Zimmun, there is no obligation of Zimmun since the one who ate food other than bread had a non-permanent meal to begin with and has already made a bracha achrona. Sefer Keysad Mezamnin (9:20, p. 122) concurs.</ref>

==Who can join a Zimmun==
===Women===
# Women who ate with a group of men who became obligated to make a zimmun are obligated to join in their zimmun. <ref>Kitzur Shulchan Aruch 45:22</ref>
# Women who ate together are obligated to make a zimmun and even if their are ten woman they say the zimmun as if they were a group of three. <ref>Shulchan Aruch 199:6</ref>

===Children===
# The Ashkenazic minhag is not to include children under Bar mitzvah for zimmun<Ref>Rama 199:10, Kitzur Shulchan Aruch 45:22 </ref>, while the Sephardic minhag is to include children of age 6 who know to whom they are [[saying Birkat HaMazon]]. Some are Machmir for age 9 in general, or, at least, for zimmun BaShem <ref>
====Counting a Kattan in General====
The Gemara (Berachot 47b-48a) has a series of statements about being able to make a zimmun with two people and a Sefer Torah, Shabbat, or just by virtue of the fact that they're both Talmidei Chachamim who can speak in Halacha. Then, the Gemara quotes R' Yochanan that one can make a zimmun with a Kattan Poreach, and then it brings a Baraita to support that. Afterwards, the Gemara says the Halacha does not follow any of the above statements rather, the Halacha follows Rav Nachman that a Kattan who knows to whom we pray may be counted towards a zimmun. The Gemara continues to bring a story about how Rabbah asked young Abaye and Rava whom we recite Birkat Hamazon to and how they answered correctly.
 
* There are three basic approaches in the Rishonim as to how to read the Gemara, resulting in the following opinions regarding whom we count for a zimmun.
# The Rif (Berachot 35a) quotes Rav Hai Gaon who holds one may count any Kattan who knows whom we say Birkat Hamazon to, even from nine or ten years old. Rambam (Bracha 5:7) and Rabbenu Yonah (Brachot 35a s.v. aval) agree. He mentions that a child can be counted from eight or nine years old.
# Rabbeinu Chananel (quoted by Rabbenu Yonah) is of the opinion that a twelve year old, similar to a concept we find by [[Nedarim]] (Mufla Samuch LaIsh), may be counted for a Minyan, if he knows to whom we recite Birkat Hamazon. Ramban (Chidushim Brachot 48a) rejects this opinion saying that it is without proof.
# The Rosh (Berachot 7:20) is strict for a Yerushalmi that one may never count anyone below the age of thirteen for a Minyan. Tosfot 48a s.v. leyt agrees. The Beit Yosef (199:10) adds that the Hagahot Maimoniot (Berachot 5:6), Samag (Aseh 27), and Maharik (Shoresh 49) also hold like the Rosh, and Rabbeinu Yonah testifies that many of his contemporary Chachamim acted that way.
# The Raavad (as quoted by Ramban Chidushim Brachot 48a, see Raavad on Rif Brachot 35b) argues that a child can join for a zimmun of ten and not three. Tur 199:10 quotes Rabbenu Peretz and Rav Hai Goan who make such a distinction. Ramban (Milchamot 35b and Chidushim 48a) argues that there's no difference. Also, the Rambam Brachot 5:7 explicitly writes that there's no distinction. Shulchan Aruch 199:10 rules like the Rambam. How many children can join for a zimun of ten? The Bet Yosef 199:10 cites the Kol Bo (ch. 25) who says that we can even have 3 children. The Baal Hameor Brachot 35b holds that you can join even 4 children for a zimun. The Ramban Milchamot 35b argues only one. Also, the Shiltei HaGiborim Brachot 35a n. 5 citing the Riaz says only one child can join. Magen Avraham 199:6 and Birkei Yosef 199:3 hold like the Riaz to only join one child for a zimun of ten.
* In the end, Shulchan Aruch OC 199:10, rules like the Rif and Rambam against the Rosh. Rabbenu Yonah Brachot 35b s.v. aval writes that a child can join for a zimmun but not for a minyan since for zimmun each person can fulfill their own obligation of Birkat Hamazon, however, for minyan the Dvar Shebekedusha is something that only a congregation can say and not an individual. Magen Avraham 199:6 agrees. The Darkei Moshe 199:4 says their Minhag is like the Rosh. (See Yabia Omer OC 4:9:2-3 and OC 1:42:4 regarding the distinction between using a Kattan for zimmun and not for Tefillah).
====A Lower Age Limit====
The Bet Yosef (199:10) discusses according to those who include a child whether there is a specific age limit. The Rif 35a mentions the child has to be nine or ten, Rabbenu Yonah 35a s.v. katan quotes the Rif as holding eight or nine, and Rambam Brachot 5:7 says seven or eight. The Bet Yosef writes that it seems that these ages aren't specific as long as they really know who they are saying Birkat Hamazon to. However, he cites the Rashba (Berachot 48a s.v. vleyt) and Rivash (Siman 451) both hold that the child needs to be a certain age of Chinuch and not just that he knows to whom he is saying Birkat Hamazon. Shulchan Aruch 199:10 writes that we include a child for zimmun and it isn't clear from what age. Gra on 199:10 assumes that he follows the Rivash.
 
The Magen Avraham 199:6 writes nine or ten. Birkei Yosef 199:4 writes that even though it seems Shulchan Aruch really a child can be counted even as old as six years old, we should be strict for the Magen Avraham since many opinions don't like like the Rif in the first place and it is possible that he himself would only say it from nine years old specifically. In Shiurei Beracha (199:2) he found the Sefer HaOrah of Rashi ch. 44 who also says from the age of nine or ten. The footnotes of Peat David points out that this quote is from the Rif but certainly wasn't authored by Rashi. Machatzit HaShekel 199:6 agrees with Chida.
 
The Maamar Mordechai (199:4) broadens the discussion about this comment of the Magen Avraham. Every child reaches chinuch at a different age, so the Magen Avraham was just picking one and intended for us to be Somech on what it says in Beit Yosef. He disagrees with the Chidah's reading of the Magen Avraham and thinks that it's Lefaresh and not Lachalok, and he finishes by pointing to 284:4.
 
The Kaf HaChaim (199:29) and Piskei Teshuvot (199:5) are Machmir for the Chidah.
 
In Yabia Omer (2:OC:13:11), regarding the how old a child must be for one to answer Amen to his Beracha, Rav Ovadia says that the Chidah strayed from the Kav and there's no need to be Machmir as there's no Beracha Levatala. Therefore, he paskens from six. Elsewhere (OC 8:25:8) he adds a Rov that Chareidi kids know whom they're mevarech to and that one can use a Safek Sefeka if he's not sure if the kid is six.
 
The Ben Ish Chai (Shanah Rishonah Korach 11) says from age nine, but Rav Ovadia (Yabia Omer 9:OC 91:8:3) says Lo Dak (as is Mashma from his Lashon about Maran and the Minhag of Baghdad following Maran), unlike the Kaf HaChaim (199:29) who took it literally. It seems to be Bedaat Maran, so it would depend how you read the Magen Avraham, (like the Chidah or the Maamar Mordechai). Either way, the Ben Ish Chai recommends finding a Gadol if possible.
 
The Ohr Letzion (2:13:11) distinguishes between a zimmun of three and one of ten. For the former, six years old is sufficient, but one should be machmir for a zimmun bashem for nine years. Rav David Yosef (Halacha Berurah 199:13) disagrees on behalf of his father, though there is no Hasaga in Rav Ovadia's Hearot on the volume (9:108).
 
Vezot HaBeracha (pg 132) paskens like Chacham Ben Tzion, and Rav Mordechai Eliyahu comments that he disagrees and even allows for zimmun of ten from age six. The latter emphasizes that each Kattan Lifum Chorfeh, everybody reaches that point of understanding at a different age. The fact that Rav Mordechai Eliyahu holds from age six may be a good indication that he read the Ben Ish Chai like Rav Ovadia.
 
The Birkat Hashem (2:6:25) is also lenient from age six for both 3 and 10, and in footnote 90, he gives three explanations for why we should not follow the Birkei Yosef's Chumra. Firstly, the Chidah might not have meant it LeHoraah, but rather for Yechidim, as he described in Choshen Mishpat 25:6. Next, it's just not Muchrach, and, lastly, had he seen the other Rishonim and understood the Rif, he would have been Chozer Bo.
 
See further in Yechaveh Daat 4:13 and Yitzchak Yeranen 5:11.

</ref>
#Those who include Ketanim may do so for both a zimmun of three and a zimmun of ten<ref>The Tur (199:10) quotes a dispute between the Rambam (5:7), who says he can be Mitztaref for both a regular zimmun and a zimmun baShem, and R' Peretz, who holds that it's only for a zimmun of ten. The Beit Yosef adds that the latter is also the opinion of Rav Hai Gaon, Tosafot (48a DH veleit), and the Mordechai (Berachot 172) quoting Rabbeinu Tam. He explains that they holds such because we're more strict about zimmun of three than a zimmun of ten, however, the Mordechai records that the Rabbeinu Tam didn't want to rely on his opinion in practice. The Orchot Chaim (39) quotes the Raavad (Temim Deim n. 1) as also holding this way because we go out of our way to enable making a zimmun of ten to praise Hashem with His name but a zimmun of three is insufficient reason to for us to accept the minor. The Shulchan Aruch (199:10) paskens like the Rambam.
</ref> but not Panim Chadashot or Sheva Berachot.<ref>The Kaf HaChaim (199:31) quotes Poskim who say that a Kattan may not, however, count towards a Minyan or Panim Chaddashot for Sheva Berachot. This is also the ruling of Rav Mordechai Eliyahu (in his comments to Vezot HaBeracha pg. 132). See also Yalkut Yosef.</ref>
#The Kattan should have have bread in order to be counted for three.<ref>The Birkat Hashem (vol. 2 ch. 6:25 fn. 90) says that to join a zimmun of three, he has to eat bread or Mezonot, not just a vegetable based on a Safek Sefeka. Although, for ten, even a vegetable is sufficient.</ref>
# Contemporary Poskim agree that this does not extend including one Kattan regardless of the size of zimmun.<ref>Rav Yosef Karo (Beit Yosef 199:10) quotes the Kol Bo (Siman 25) that there must always be a Rov Nikar of Gedolim, so a regular zimmun can have a maximum of one Kattan and a zimmun of ten can have up to three.
* The Mishnah Brurah 199:25 quotes the Magen Avraham (199:6) quoting the Shiltei HaGibborim (Berachot 35 1:5) that only one Kattan may be counted. In the Shaar HaTziun (199:14) he says the Magen Avraham and Birkei Yosef both say this bedaat Maran. Upon reading the Birkei Yosef (199:3), it's clear that the Chidah felt Maran actually holds like the Kol Bo, who allows one to use many Ketanim as long as there's a Rov Nikar of Gedolim. Rather, the Birkei Yosef was being Machmir for the Riaz, because many poskim sound that way. This really isn't a Shaylah for Ashkenazim.
* The Kaf HaChaim (199:30), Birkat Hashem (vol. 2 ch. 6:25), Halacha Berurah (199:13), Yalkut Yosef 199:4 (199:6 in Kitzur Shulchan Aruch), and Piskei Teshuvot (199:5) all hold say one may only use one Kattan regardless. The Birkat Hashem quotes many Sepharadi Poskim, such as the Birkei Yosef, Erech HaShulchan (199:2), Kaf HaChaim ibid, Siddur Beit Menuchah, Chessed LeAlaphim, and Yechaved Daat 4:13.</ref>
#If a Sepharadi, Ashkenazi, and Kattan (Sepharadi) eat bread together, they may make a zimmun if the Sepharadi leads. If they're ten total, consisting of eight Sepharadim, and Ashkenazi, and a Kattan, they Sepharadim may make a zimmun baShem, but the Ashkenazim should answer quietly without Hashem's name in a way that no one will notice the omission.<ref>VeZot HaBeracha (pg. 132) quotes the ruling of R' Chaim Pinchas Sheinberg and Rav Mordechai Eliyahu that if a Sepharadi, Ashkenazi, and Kattan eat together, they may make a zimmun and the Sepharadi should be Mezamen. Moreover, Rav Shlomo Zalman Auerbach holds that if they're eight Sepharadim, an Askenazi, and a Kattan, one of the Sepharadim should make a zimmun BaShem, but the Ashkenazi should answer quietly without the Shem. This is also the ruling of the Piskei Teshuvot (199:5) and it's quoted in Yalkut Yosef (Heb-Eng) there.</ref>
#Three Ketanim who eat together may not make their own zimmun<ref>The Perishah had a Girsa in the Tur that ketanim could make their own zimmun, but the Kaf HaChaim (199:18) points out from Maamar Mordechai (199:2) and Yafeh LeLev (199:2) that the Turim printed from the times of Maran and the Bach did not have that Girsa. Neither did the Rambam or Shulchan Aruch themselves. Rav David Yosef (Halacha Berurah 199:14) says that three ketanim who eat together should not make their own zimmun.</ref>
# Ashkenazi Ketanim should still answer to a zimmun that they hear according to how much they ate with those bentching.<ref>The Piskei Teshuvot (199:5) says that they should answer as appropriate to other people's zimmun based on [[Chinuch]] if they ate together with those making a zimmun.</ref>
#Some say that two adult women and a female minor who eat together may make a zimmun.<ref>The Kaf HaChaim (199:21) sounds like they have to be three Gedolot. The Hebrew-English Yalkut Yosef in the footnotes quotes a Maayan Omer (pg 305) that says it's permissible.</ref>

==Safek Zimmun==
# If there’s a doubt whether Zimmun was made or not (or in general a doubt concerning Zimmun) one should be strict to say Zimmun and in a Zimmun of 10 one shouldn’t add Hashem’s name. <ref> Mishna Brurah (Beiur Halacha 197 s.v. Imahem) quotes the Pri Megadim and Chaye Adam who write that if there’s a safek by zimmun one should say it however by the Zimmun of ten people one shouldn’t say it because it includes Hashem’s name.</ref>
==Eating after the Zimmun==
# If two of the three people want to have a zimmun and one person isn't finished they can have a zimmun and the one who didn't finish will answer the zimmun and then continue to eat and recite birkat hamazon after he finishes eating. <ref>Gemara Brachot 45b, Shulchan Aruch OC 200:1</ref>
# How much of Birkat Hamazon does he have to heard before he can start eating again? Ashkenazim need to wait until the mezamen finishes Hazan Et Hakol, but Sephardim can eat immediately after they hear the mezamen say baruch she'achalnu ubituvo chayinu.<ref>Tosfot Brachot 46a s.v. ad understands that the gemara is discussing when you listen to a zimmun and plan to eat again how much of birkat hamazon do you need to listen to and he says we hold like Rav Sheshet that you need to listen until Hazan Et Hakol. However, the Rosh Brachot 7:12 cites Tosfot and then cites the Rif who follows Rav Nachman who says zimun ends at baruch she'achalnu. Shulchan Aruch 200:2 rule like Rav Nachman and Rama like Rav Sheshet.</ref>
# If one of the three people is finished eating and the other two don't mind they are allowed to be nice and let the one who finished do zimmun and then they'll continue to eat after the zimmun.<ref>Gemara Brachot 45b records the story with Rav Papa and someone else stopped their meal for one other, which the Gemara says isn't necessary but is considered going beyond the letter of the law. Shulchan Aruch 200:1 codifies this.</ref>

==Saying [[Birkat HaMazon]] aloud==
# The original establishment was that the one doing Zimmun would read the entire [[Birkat HaMazon]] out loud. Nowadays, the practice is that everyone say it silently to themselves. <Ref> Vezot HaBracha (pg 128, chapter 14) quotes that Panim Meirot that the original establishment was that one person say it aloud and everyone listen. However, S”A 183:7 writes that the practice that should be followed nowadays is that one person say it aloud and everyone to follow along Bracha by Bracha. </ref>
# According to Ashkenazim it’s preferable to finish the Bracha before the Mezamen (one doing the Zimmun) and then when the Mezamen finishes answer [[Amen]]. According to Sephardim there’s no reason to finish before the Mezamen and if one did, nonetheless, one doesn’t answer [[Amen]]. <Ref>S”A and Rama 183:7, Vezot HaBracha (pg 128, chapter 14) </ref> See further on the [[Birkat HaMazon]] page.
# If it’s difficult to listen to the entire [[Birkat HaMazon]] out loud one should at least listen to the primary part of the Bracha, which according to Sephardim is Birkat Hazimmun (the words “Baruch SheAchalnu…Chayinu”) and according to Ashkenazim is through Birkat HaZan (the first Bracha of [[Birkat HaMazon]]). Therefore according to Ashkenazim the Mezamen (even if he is Sephardi) must say the first Bracha out loud and everyone should say it silently along with the Mezamen. <Ref>S”A and Rama 200:1 identify clearly the crucial part of Zimmun, according to S”A it is the Zimmun of Baruch SheAchalnu and according to the Rama it is including the first Bracha. Mishna Brurah 183:28 holds that Ashkenazim should at least say the first Bracha quietly together with the Mezamen and those who have the minhag that everyone just says it to themselves are mistaken. This is also the opinion of Vezot HaBracha (pg 129, chapter 14) and he warns that not doing so is against the halacha. Vezot HaBracha (pg 335) quotes Rav Wosner in Kovetz MeBet Levi (Nissan 5758) who defends the minhag slightly. Yalkut Yosef (vol 3 pg 371) says that a Sephardi who is a Mezamen for Ashkenazim should say the first Bracha out loud. [https://www.yutorah.org/sidebar/lecture.cfm/897474/rabbi-hershel-schachter/berachos-87-44b-45b-lishmor-chukav-zman-tefillin-muktzeh-mayim-letzmao-zimmun-/ Rav Schachter in Brachot Shiur 87 (min 70)] said that Ashkenazim should have the mezamen say the entire birkat hamazon out loud slowly and everyone say it along with him and if they don't so they aren't fulfilling zimun.</ref>
# According to Ashkenazim, if there’s a large group and those [[benching]] will not hear the Mezamen until the end of the first Bracha it’s preferable for the group to separate into groups of three so that it’s possible to hear the Mezamen until the end of the first Bracha. <Ref>Mishna Brurah 193:17, Vezot HaBracha (pg 129, chapter 14) also quotes the Chazon Ish who argues but still quotes the Mishna Brurah as the primary opinion. </ref>
# It’s preferable that the Mezamen not use a microphone for Zimmun but rather someone with a loud voice do the Zimmun. <Ref>Vezot HaBracha (pg 129, chapter 14) </ref>

==Procedure and Text of Zimmun==
# The Mezamen, who is leading the zimmun, should invite everyone to say [[Birkat HaMazon]]. It may be said in any language. If one wants to say this invitation in Hebrew, one should say "Ten Lanu Kos UNivarech" (if one is [[saying Birkat HaMazon]] over a cup of wine) or "Bau UNivarech" (if one isn't [[saying Birkat HaMazon]] over a cup of wine). If one wants to say this invitation in Aramiac, one should say "Hav Lan UNivarech" or an extended version of this is "Hav Lan VeNivrich LeMalka Iylah Kiddisha", which many Sephardim have the custom of saying. If one wants to say this in Yiddush, the phrase one should say is "Rabbotai Mir Velin Benchin". <ref>The Magen Avraham (Intro to 192) quotes the Zohar which says that words of [[kedusha]] require preparation and that is the basis for the minhag to invite everyone to say Birkat Hamazon. The Magen Avraham writes that the Ashkenazic minhag was to say it in Yiddish with the words "Rabbotai Mir Velin Benchin". The Mishna Brurah 192:2 adds that it may be said in Hebrew with either the phrase "Ten Lanu Kos UNivarech" (if one is [[saying Birkat HaMazon]] over a cup of wine) or "Bau UNivarech" (if one isn't [[saying Birkat HaMazon]] over a cup of wine). The Kitzur Shulchan Aruch 45:6 adds that this invitation could be said in Aramiac with the words "Hav Lan UNivarech." Rav Mordechai Eliyahu (comments to Kitzur Shulchan Aruch 45:12) writes that the Sephardic minhag is to say this invitation in Aramiac with the words "Hav Lan VeNivrich LeMalka Iylah Kiddisha." </ref>
# Those who are participating in the Zimmun should answer to this invitation, according to Ashkenazim, "Yehey Shem Hashem Mivorach MeAtah VeAd Olam", and according to Sephardim, "Shamayim". <ref>The Magen Avraham (Intro to 192), Mishna Brurah 192:2, and Kitzur Shulchan Aruch 45:6 records the Ashkenazic minhag to answer the invitation with the pasuk "Yehey Shem Hashem Mivorach MeAtah VeAd Olam". Rav Mordechai Eliyahu (comments to Kitzur Shulchan Aruch 45:12) writes that the Sephardic minhag is that those participating in the [[Birkat HaMazon]] answer "Shamayim," meaning, that this should be done with the permission of heaven.</ref>
# After the invitation, the mezamen should begin the actual zimmun by saying "Nivarech She'achalnu Meshelo" or with an extended version of "Birshut Malka Iylah Kiddisha UBirshutchem, Nivarach She'achalnu Meshelo", as is the custom of some Sephardim. <ref>Shulchan Aruch 192:1 writes that the mezamen should begin the zimmun by saying "Nivarech She'achalnu Meshelo". Rav Mordechai Eliyahu (comments to Kitzur Shulchan Aruch 45:12) writes that the Sephardic minhag is the mezamen starts the zimmun with the words "Birshut Malka Iylah Kiddisha UBirshutchem, Nivarach She'achalnu Meshelo."</ref>
# Those participating in the zimmun should respond "Baruch She'achlnu Meshelo Ubituvo Chayinu." <ref>Shulchan Aruch 192:1 writes that those participating in the zimmun should respond "Baruch She'achlnu Meshelo Ubituvo Chayinu." </ref>
# Lastly, the mezamen should conclude "Baruch She'achlnu Meshelo Ubituvo Chayinu."<ref>Shulchan Aruch 192:1 writes that the mezamen should conclude "Baruch She'achlnu Meshelo Ubituvo Chayinu."</ref>
# If one hears Zimmun but didn’t eat should answer “Baruch UMevurach Shemo Tamid Leolam VaEd” - ברוך ומבורך שמו תמיד לעולם ועד - which has an acronym בושת לו. <Ref>S”A 198:1, Kitzur Shulchan Aruch 45:20, Vezot HaBracha (pg 129, chapter 14) </ref>

==Sources==
<references/>
[[Category:Brachot]]

Zimmun

2018-04-30T14:51:21Z

Ikesultan: /* Zimmun after someone already Benched */

==Shir HaMaalot==
# One should say [[Al Neharot Bavel]] before [[benching]] after a meal and on days when there’s no [[tachanun]] one should say [[Shir HaMaalot]] BeShuv Hashem instead. The minhag is to say [[Shir HaMaalot]] at Seudot mitzvah as well. <Ref>Kitzur Shulchan Aruch 42:5, Mishna Brurah 1:10,11, Piskei Teshuvot 1:14 in the footnote. See also [http://www.yutorah.org/lectures/lecture.cfm/744860/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Al_Naharos_Bavel_and_Shir_Hama'alos Rabbi Aryeh Lebowitz on the Ten Minute Halacha].</ref>
==Obligation of Zimmun==
# If three people eat together are obligated to make a Zimmun before [[benching]] (making [[Birkat HaMazon]]). <ref> S”A 192:1 </ref> Chazal based it on the pasuk “גדלו לה" אתי ונרוממה ה" יחדיו” <ref> Tehilim 34 </ref> and “כי שם ה" אקרא הבו גודל לאלוקונו” <ref> Devarim 30. Gemara [[Brachot]] 45 quoted by the Mishna Brurah 192:1. </ref>.
# Most authorities consider Zimmun to be a rabbinic obligation. <ref> Pri Megadim (A”A 197:2) writes that most authorities consider zimmun to be of rabbinic obligation. Chaye Adam 48:1 writes that Zimmun is derabbanan and some say it’s Deoritta. Chazon Ish (31:1) argues that Zimmun should be Deoritta. </ref>
# Zimmun could be said in any language as the purpose is to introduce the [[benching]] orally and join the group together to praise Hashem. <ref> Zohar (Balak pg 186b) writes that it’s important to precede [[benching]] with “give us a cup to bench” in Hebrew or Aramaic to introduce the [[benching]] to bring the [[kedusha]]. Mishna Brurah 192:2 quotes this and writes the minhag ashkenaz was to say Zimmun in Yiddish “Rabbotei Mir Velin Benchin”. Kol Bo (Siman 25) emphasizes the group merit of the zimmun. </ref>
# Some say that answering Zimmun is considered one of a person’s hundred [[Brachot]] every day. <Ref> Sefer Keysad Mezamnin 1:22 </ref>
# When we say the zimmun Sephardim have a practice of starting “הב לן נברך למלכא עילאה קדישא”. Then for Shabbat they insert “ברשות שבת מלכתא” and for Yom Tov “ברשות יומא טבא אושפיזא קדישא”. For Sukkot the practice is to insert “וברשות שבעה אושפיזין עלאין קדישין”.<Ref>Ben Ish Chai Korach n. 1 records the minhag to insert special requests for permission from Shabbat, Yom Tov, and the Ushpizin. Yalkut Yosef 192:1 agrees. He cites the Yafeh Llev 1:192:5 who argues that this is a real minhag and it appears as though one is believing in two gods. Also he is degrading Hashem’s dynasty by comparing it with other entities. Yalkut Yosef defends the minhag that one’s intent isn’t to compare Hashem to anything and it is just for honor to mention them. Mayim Chaim 2:17 agrees.</ref>
# Some say that one should ask permission from the wife of the host in the zimmun as well.<ref>[https://eretzhemdah.org/newsletterArticle.asp?lang=he&pageid=48&cat=1&newsletter=949&article=3637 Mareh Habazak 5:9] writes that one should ask permission from the wife of the host in the zimmun since it is socially appropriate and nice it should be obligatory. He explains that the asking permission in zimmun isn’t really asking permission but just an honor. See the Sephardim practice of mentioning Shabbat and Yom Tov in the zimmun.</ref>

==Who Should be Given the Honor of Zimmun?==
# If there are guests, the homeowner should honor one of the guests with zimmun and he can even choose one of them who isn't the greatest talmid chacham.<ref>Shulchan Aruch 201:1, Mishna Brurah 201:4</ref>
# If there's no guests, a talmid chacham should be given first right to lead zimmun, afterwards a kohen should be given the right. If the kohan isn't a talmid chacham and there's also a talmid chacham there the talmid chacham may not say that he's giving the zimmun to the kohan based on rights of a kohan but he may give him permission to do the zimmun.<ref>Shulchan Aruch 201:2. The Gemara Megillah 28a explains that a talmid chacham who gives the zimmun to the kohan as a right of him being a kohen it is a disgrace to the Torah.</ref>
# There is no difference for zimmun if the person leading zimmun ate a kezayit of bread and isn't full or whether he's full. Similarly, there's no difference if he ate and drank or just ate. That is only for leading zimmun but not if one person is actually being motzei another person their obligation in Birkat Hamazon.<ref>Mishna Brurah 197:23 writes that even though regarding the obligation of Birchat Hamazon it matters if a person only ate a kezayit or is full or whether they drank, if everyone is fulfilling their own obligation it isn't relevant for zimmun.</ref>

== Who has the obligation?==
# There is only an obligation to have a zimmun if three or more people eat together. The three conditions to be considered “together” is that those who are eating 1) eat while seated, 2) sit at one table, and 3) start or end the meal together. <ref> Shulchan Aruch 193:2 writes that a third person can join two that already started eating if he is “Koveh” (establishes his place) with them. Mishna Brurah 193:21 writes that if one doesn’t eat while sitting and eat at the same table one isn’t considered as being Koveh with the others. Magen Avraham 195:2 and Mishna Brurah 197:3 also include the requirement of sitting at the same table. </ref> They are considered starting together if they all start to eat the first kezayit of bread while the others are still eating that first kezayit.<ref>Tosfot Brachot 45a s.v. shelosha, Vezot Habracha p. 131 citing Rav Elyashiv and Rav Tzvi Weber. He also quotes Rav Sheinberg who said that if they went to wash at the same time it is like they started together.</ref>
===Zimmun When They Didn't Establish Together===
# If two groups ate in different places in the same house and they could see from one group to another, if they have intent (when they began the meal) to join for Zimmun they may join, however, if if they didn’t have intent, then according to Sephardim they may not join for Zimmun, but according to Ashkenazim it’s a dispute whether they may join for zimmun. <Ref>Shulchan Aruch OC 195:1, Mishna Brurah 195:6 </ref>
## If in a school or yeshiva, the students go to lunch at the same time, the group can make Zimmun together even if they sit at separate tables as long as they can see from one table to another. Even if they don’t have enough at each table to make their own Zimmun of ten, they can join together to make a Zimmun of ten. However, it’s preferable that they one time actual say verbally that they intend to eat together. <ref> Yalkut Yosef (vol 3 pg 375) </ref>
# If three people aren’t obligated to make Zimmun as they didn’t join their meals together sitting, on the same table, and starting or finishing together they may not have a zimmun.<ref> Rama 193:3 writes that even if three people aren’t obligated in Zimmun it’s preferable that they make Zimmun because of Berov Am Hadrat Melech, that it’s preferable to honor Hashem in multitudes. Mishna Brurah 193:23 writes that the same would apply if there are more than 3 people. However, Magen Avraham in name of many poskim that since one can’t fulfill the [[Birkat HaMazon]] for another person one is also not allowed to make a zimmun together. Mishna Brurah 193:24 concludes that the Magen Avraham is more logical. Vezot Habracha p. 134 concurs.</ref> Some say that if they sat together but they just started and ended at different times they that they can have a zimmun together.<ref>Rav Shlomo Zalman Auerbach (Minchat Shlomo Brachot 45a cited by Dirshu 193:22)</ref>

==If a Member of the Zimmun Left or Benched==
===If a Member of the Zimmun already Said Birkat Hamazon===
# If three ate together and were obligated in Zimmun and one forgot about Zimmun and said [[Birkat HaMazon]] then the other two can say zimmun with the third. <Ref>Rava Tosfa in Gemara Brachot 50a states that if three people ate together and one said birkat hamazon then the other two can afterwards include him in the zimmun, even though he doesn't fulfill his obligation, they fulfill their obligation. Rambam Brachot 5:14, Rosh Brachot 7:28, and Shulchan Aruch 194:1 codify this as the halacha.</ref> However, if one of the group already answered Zimmun with another group he can’t answer another zimmun of three. <Ref>Rav Hai Goan (cited by Rashba 50a s.v iy nami) understood Rava on 50a to mean that if there were three groups of three people who ate bread together and one from each group joined together for a zimmun the others would be exempted from a zimmun. The reason is that since the original groups only had three people once one of them answered a zimmun he is discounted from their group and as such they can't make a zimmun anymore. The Rashba explains that according to Rav Hai Gaon only if the other person answered a zimmun is he disqualified from joining their group, but if he forgot and say birkat hamazon without a zimun he wouldn't invalidate his group's zimmun and he can join their zimmun although he isn't going to fulfill his obligation. Rama 194:1 holds like Rav Hai Goan. Bet Yosef 193:6 cites it.
* Furthermore, the opinion of Rashi 50b s.v. vlo, Tosfot 50a s.v. aval, and Rambam Brachot 5:11 explain the gemara Brachot 50a to mean that if a person answered a zimmun and then joined another group he can't answer another zimmun. </ref>
# If three people ate bread together, and two forgot to wait for Zimmun, the other one can not do Zimmun with the ones who already Benched. <ref> The Rosh Brachot 7:28 writes that if two of them already said birkat hamazon there's no more obligation of zimmun for any of them. He infers it from the gemara that says only if one already said Birkat Hamazon implying if it was more then there would be no obligation of zimmun anymore. Rashba Brachot 50a s.v. inhu and Hagahot Maimoniyot 5:30 agree. Maamer Mordechai 194:3 and Keysad Mezamnin 194:5 codify this.</ref>
# If four ate bread and two forgot and said birkat hamazon the other two can create a zimmun with one of the ones who already said birkat hamazon.<ref>Maamer Mordechai 194:3 explains that although the Rashba explains that one can only create a zimmun if a majority of the original group is there, since two need to say birkat hamazon they would have a zimmun even if only one of those who already said birkat hamazon would join them. Biur Halacha 194:1 s.v. echad agrees.</ref>
# If three people ate together, two ate bread and one ate a [[Kezayit]] of something else or drank a [[Revi'it]] of a drink (other than water) are obligated to make Zimmun. <ref> Mishna Brurah 197:20 writes that if one out of three people ate a [[Kezayit]] of a food (other than bread) or drank a reviyat of drinks (other than water), the three people can still make Zimmun. </ref>
# If one of three only had a [[Kezayit]] of another food or a reviyat of drinks, and one of those who ate bread forgot to wait for Zimmun and Benched, the other one who ate bread can no longer make Zimmun. <Ref> Eliya Rabba has a doubt about the case where two ate bread with someone who ate a kezayit of another food and one who ate bread said birkat hamazon if they can still have a zimmun. Perhaps since majority of the group still didn't say a bracha achrona they can have a zimmun or perhaps since only the one who had bread and still didn't say birkat hamazon needs a zimmun the obligation of the zimmun disappeared. He concludes that the latter approach is more reasonable. Birkei Yosef (Shiurei Bracha 194:1), Maamar Mordechai 194:3, Magen Giborim (Elef Hamagen 194:1), and Biur Halacha 194:1 s.v. echad agree. Maamer Mordechai elaborates that according to the Rosh the one who already said birkat hamazon is like someone who ate a kezayit of another food so if the other two ate bread that would create a zimmun. But according to the Rambam that someone who ate a kezayit of another food can't join for a zimmun of three the one who already said birkat hamazon is better than someone who ate a kezayit but either way in this case there's no zimmun.</ref>
# If one of three only had a [[Kezayit]] of another food or a reviyat of drinks, and the one who didn’t eat bread forgot to wait for Zimmun and made [[Bracha Achrona]], the other two who ate bread can no longer make Zimmun. <Ref> Magen Avraham 197:4 quotes the Aguda who writes that if one who didn't eat bread forgot and made a bracha achrona he is no longer included in the zimmun at all and it is unlike someone who ate bread and then forgot and recited birkat hamazon. Maamar Mordechai 194:3 and Mishna Brurah 197:9 agree.</ref>

===When is it Permitted to Leave?===
# If three people ate in three different groups of three they shouldn't leave their groups and form their own zimmun because doing so will invalidate their original groups.<ref>Rav Hai Goan's understanding of Brachot 50a, Rashba 50a s.v. iy nami, Rama 193:6</ref>
# If three people ate in three groups of four or more people they can leave their groups and form their own zimmun because their original groups will still have their own zimmun.<ref>Rashba Brachot 50a s.v. iy nami, Rama 193:6</ref>
===If a Member of the Zimmun Left===
# If someone in a group of four and one left and they did zimmun while he wasn't there he is exempt from zimmun and he can't later join a zimmun. The same is true if he was part of a group of three and he left and someone else replaced him and they did a zimmun without him, he lost his obligation of zimmun.<ref>Rosh Brachot 7:29 quotes Rabbenu Yehuda who explains that the gemara meant that if the original groups did zimmun the ones who left lost their obligation of zimmun. Even though the Rosh argues with Rabbenu Yehuda, Rabbenu Yonah 36a s.v gemara and Raavad Brachot 5:11 agree with Rabbenu Yehuda. Rashba 50a s.v. iy nami implies that he agrees. Shulchan Aruch OC 193:6 codifies the opinion of Rabbenu Yehuda.</ref>
# If three ate together and one person left he could be called back and Zimmun could be said even if he’s standing by the door next to them, however he should say [[Birkat HaMazon]] where he ate. However, if ten people ate together and one left he should be called back and everyone should sit down for Zimmun. <Ref>Gemara Brachot 45b, Shulchan Aruch OC 194:2, Mishna Brurah 194:8 </ref>

==A Zimmun of Ten==
# If ten people ate bread together, they are supposed to add the word Elokenu in the Zimmun.<ref>Shulchan Aruch 192:1</ref>
# If seven people ate bread and three people ate a [[kezayit]] of another food or drank a [[reviyit]] of a drink<ref>The Kol Bo 25 cited by Bet Yosef has a doubt whether those joining have to eat a kezayit or reviyit of drink to join or anything is sufficient. Shulchan Aruch rules that a kezayit of food or reviyit of drink is necessary.</ref> other than water, they can join together for a Zimmun with the insertion of Elokenu. If there are only six people who ate bread they can't make a Zimmun with Elokenu. <ref>Shulchan Aruch 197:2. Rav is quoted in Gemara Brachot 48a as saying that if one of the ten ate a vegetable he can join for a zimmun. Tosfot s.v. tisha adds that even drinking counts like eating. Rambam Brachot 5:8, Tur and Shulchan Aruch 197:2 codify this gemara.
* Rabbi Zeira asked whether two or three people who ate a vegetable can join and Rav Yehuda told him that they could. Rabbi Zeira didn't ask whether four who ate vegetables can join because he thought that you need a significant majority. Rabbi Yirmiya argued that four could join which there is still a majority of those who had bread. Rashi understands that Rabbi Zeira didn't ask original because of his idea but really he regretted that he didn't ask about four. The Bet Yosef 197:2 explains for the Rambam and others that Rabbi Zeira was steadfast in his opinion that four can't join. Interestingly, the Or Zaruah 1:197 cited by Bet Yosef in fact holds that four can join. Shulchan Aruch doesn't hold like the Or Zaruah.</ref>
# According to Sephardim, one doesn't have to stand for the word Elokenu in the Zimmun. <ref>Halacha Brurah 192:12</ref> Some Ashkenazim have the custom to stand for the word Elokenu in a zimmun of ten, however those who don't stand have what to rely on.<Ref>Sh"t Bear Moshe 1:2 compares standing for Elokenu of zimmun to standing for barchu and concludes that one should stand but if one doesn't there is what to rely upon. [https://www.yutorah.org/sidebar/lecture.cfm/897474/rabbi-hershel-schachter/berachos-87-44b-45b-lishmor-chukav-zman-tefillin-muktzeh-mayim-letzmao-zimmun-/ Rav Schachter (Brachot Shiur 87 at the end)] said that Rav Soloveitchik's minhag was not to stand for Elokenu of zimmun of ten but those who do stand think that it is like a dvar shebekedusha (Kesef Mishna Brachot 5:7).
* Is Zimmun a Dvar Shebekedusha? The Rambam Brachot 5:7 writes that even though women can have a zimun on their own they can’t have a zimun of ten with Elokenu. (Interestingly, the Sefer Meorot Brachot 45a argues on the Rambam.) Kesef Mishna Brachot 5:7 explains that a zimun with Elokenu is a dvar shebekedusha. Meiri Brachot 47b s.v. nashim, Bach 199:7, Perisha 199:16, Ateret Tzvi 199:5, and Mishna Brurah 199:15 agree with this statement explicitly. However, Even Haazel Brachot 5:7 and Divrei Yirmiyahu Brachot 5:7 argue that zimun with Elokenu really isn’t a dvar shebekedusha but requires a minyan for the respect of Hashem’s name (Brachot 45b) and that’s why a child can join for zimun. (See Meiri who tries to address this.) Kavod Yom Tov Brachot 5:7 provides a compromise calling it a minor dvar shebekedusha.</ref>

==Two who ate together==
# Three who ate together must do Zimmun and each one is not allowed to leave the Zimmun. However, if there’s six or more in the Zimmun, the group is allowed to split into two groups of three. If there’s ten then each one isn’t allowed to leave the Zimmun as they are obligated in Zimmun with a mentioning of Hashem’s name. However, if there’s twenty the group may split into two groups of ten. <Ref>S”A 193:1 </ref>
# Some say that it’s always preferable to join together in a larger group while others contend that once one is joining in a group of three or ten there’s no obligation to join in a larger group. <Ref>Rama 193:2, Mishna Brurah 193:11 </ref>
# If three people ate together in the beginning or they finished together (and it’s considered as if they finished together if they still would eat something had if be brought to them) then there’s an obligation of Zimmun. <Ref>Mishna Brurah 193:19 </ref>
# Two who ate together aren't obligated in Zimmun and therefore, they should say [[Birkat HaMazon]] to themselves.<ref>The Gemara Brachot discusses whether two people can create a zimmun. Rabbi Yochanan holds that two people can't have a zimmun but Rav holds they can. The Rif 33a, Rosh Brachot 7:6, Or Zaruah Brachot n. 184, and Rambam Brachot 5:16 hold like Rabbi Yochanan. Shulchan Aruch 193:1 codifies the opinion of Rabbi Yochanan. </ref> However, if one of them doesn’t know how to say [[Birkat HaMazon]] and the other does, then the one who knows may say it aloud and fulfill the obligation of the one who doesn't know as long as the one saying has intent to fulfill the obligation of the other, and the one listening has intent to fulfill his obligation. <ref>Gemara 45b establishes that if someone doesn't know how to say birkat hamazon he can fulfill his obligation by listening to someone who does know how to say birkat hamazon. Rif 33a, Rosh 6:7, Rambam Brachot 5:15, and Shulchan Aruch 193:1 quote this as the halacha. </ref>
# According to many opinions it is crucial that the one who is listening understand the [[Birkat HaMazon]]. Some poskim are lenient and add that such was the minhag. <Ref>Tosfot Brachot 45b s.v. shani concludes that if a person doesn't understand the birkat hamazon he can't fulfill his obligation with a zimmun. Mordechai, Or Zaruah Brachot n. 186, Rabbenu Yonah Brachot 33a s.v. vnira, and Rosh Brachot 7:6 agree. However, the Rosh cites Rashi who held that even if those listening don't understand they can fulfill their obligation by listening to birkat hamazon in Hebrew as we find by Megillah 17a. Tur and Shulchan Aruch 193:1 hold like the Tosfot. Darkei Moshe 193:1 writes that the minhag is to rely on Rashi. Magen Avraham 193:2 and Mishna Brurah 193:5 accept the Darkei Moshe.
* The Birkat Avraham 9:287 (cited by Olot Tamid 193:2) writes that even Shulchan Aruch would accept that for a zimmun of three it is possible to fulfill the obligation of someone who doesn't understand Hebrew and it is only an issue if there's only two people. However, the Olot Tamid argues that Shulchan Aruch doesn't distinguish. (Tosfot Brachot 45b s.v. shani explicitly is against the Birkat Avraham.) Biur Halacha 193:1 s.v. eino cites the Birkat Avraham.</ref>
===Two Who Ate Bread and a Third Ate Other Foods===
# If two people ate bread and a third person ate a [[kezayit]] of another food, some rishonim hold that they may not join together to make a zimmun, while other rishonim hold that they may join together for a zimmun. Ideally the third person should eat bread and join for a zimmun. If he doesn't want to, they can join for a zimmun of three. <Ref>
* Rif Brachot 35b holds that someone who ate something besides bread can be counted for a zimmun of ten and not for a zimmun of three. Rambam Brachot 5:8, Rashba Brachot 48a s.v. ulinyan, and Sar Mkusi (Tosfot Brachot 48a s.v. tisha) agree. However, the Ri (Tosfot Brachot 48a s.v. tisha), Rabbenu Yonah 35b s.v. vafilu, and Rosh Brachot 7:21 argue that there’s no distinction between a zimun of three and ten and one person who ate something besides bread can join a zimun of three.
* According to Tosfot unlike Rif and Rambam, what do you need to eat? Tosfot 48a s.v. tisha says that anything including a drink is sufficient. Bet Yosef 197:3 cites the Kol Bo 25 who says that you can only join a zimmun of three if you ate mezonot.
* Shulchan Aruch 197:3 writes that there are three opinions as to whether two who ate bread may join in a zimmun with a third person who didn't eat bread. The first opinion holds that one may not join together for a three person zimmun unless all three people ate bread. The second opinion holds that they may join together as long as the third person ate [[mezonot]]. The last opinion holds that as long as the third person ate anything, they may join together for a zimmun. Shulchan Aruch writes that in order to avoid a dispute one should not allow a third person who doesn't want to eat bread to join with the first two who are eating bread. The Mishna Brurah 197:22, however, writes that the minhag is in accordance with the last opinion allowing a zimmun of three as long as the third person ate something. Halacha Brurah 197:12 also writes that some are lenient. Chacham Ovadia Yosef in Sh"t Yechave Daat 4:13 (in the footnote) quotes the Knesset HaGedola who says that the minhag is to allow a zimmun of three as long as the third person ate something. He explains that the only reason Shulchan Aruch said one should avoid such a zimmun is because in his day people used to listen to the [[birkat hamazon]] of the leader of the zimmun, however, nowadays since everyone says the [[birkat hamazon]] to themselves such a zimmun is allowed. Mishna Brurah 197:20 notes that the third person must eat at least a [[kezayit]] in order to obligate a bracha achrona. Kitzur Shulchan Aruch 45:10, Shulchan Aruch 196:3, and Ben Ish Chai (Korach n. 5) say that ideally the third person joining two others who ate bread for a zimmun should have at least a kazayit of mezonot or wine but it is permissible to join as long as he had a kazayit of any other fruit, vegetable, or drink besides water. </ref>
# If two people eat bread together and a third person ate a [[kezayit]] of another food, if one of those who ate bread said [[Birkat HaMazon]] without Zimmun, many poskim hold that there is no obligation of Zimmun.<ref>Beiur Halacha 194:1 s.v. Echad cites the Eliyah Rabba who has a safek about this and concludes that there is no obligation for Zimmin. He quotes the Maamar Mordechai, Birkei Yosef, and Magen Giborim as agreeing. Sefer Keysad Mezamnin (9:22, p. 123) concurs.</ref>
# If two people eat bread together and a third person ate a [[kezayit]] of another food, if the one who ate the other food said a [[Bracha Achrona]] without Zimmun, there is no obligation of Zimmun.<ref>Chaye Adam 48:1 writes that if two people eat bread together and a third person ate a [[kezayit]] of another food, if the one who ate the other food said a [[Bracha Achrona]] without Zimmun, there is no obligation of Zimmun since the one who ate food other than bread had a non-permanent meal to begin with and has already made a bracha achrona. Sefer Keysad Mezamnin (9:20, p. 122) concurs.</ref>

==Who can join a Zimmun==
===Women===
# Women who ate with a group of men who became obligated to make a zimmun are obligated to join in their zimmun. <ref>Kitzur Shulchan Aruch 45:22</ref>
# Women who ate together are obligated to make a zimmun and even if their are ten woman they say the zimmun as if they were a group of three. <ref>Shulchan Aruch 199:6</ref>

===Children===
# The Ashkenazic minhag is not to include children under Bar mitzvah for zimmun<Ref>Rama 199:10, Kitzur Shulchan Aruch 45:22 </ref>, while the Sephardic minhag is to include children of age 6 who know to whom they are [[saying Birkat HaMazon]]. Some are Machmir for age 9 in general, or, at least, for zimmun BaShem <ref>
====Counting a Kattan in General====
The Gemara (Berachot 47b-48a) has a series of statements about being able to make a zimmun with two people and a Sefer Torah, Shabbat, or just by virtue of the fact that they're both Talmidei Chachamim who can speak in Halacha. Then, the Gemara quotes R' Yochanan that one can make a zimmun with a Kattan Poreach, and then it brings a Baraita to support that. Afterwards, the Gemara says the Halacha does not follow any of the above statements rather, the Halacha follows Rav Nachman that a Kattan who knows to whom we pray may be counted towards a zimmun. The Gemara continues to bring a story about how Rabbah asked young Abaye and Rava whom we recite Birkat Hamazon to and how they answered correctly.
 
* There are three basic approaches in the Rishonim as to how to read the Gemara, resulting in the following opinions regarding whom we count for a zimmun.
# The Rif (Berachot 35a) quotes Rav Hai Gaon who holds one may count any Kattan who knows whom we say Birkat Hamazon to, even from nine or ten years old. Rambam (Bracha 5:7) and Rabbenu Yonah (Brachot 35a s.v. aval) agree. He mentions that a child can be counted from eight or nine years old.
# Rabbeinu Chananel (quoted by Rabbenu Yonah) is of the opinion that a twelve year old, similar to a concept we find by [[Nedarim]] (Mufla Samuch LaIsh), may be counted for a Minyan, if he knows to whom we recite Birkat Hamazon. Ramban (Chidushim Brachot 48a) rejects this opinion saying that it is without proof.
# The Rosh (Berachot 7:20) is strict for a Yerushalmi that one may never count anyone below the age of thirteen for a Minyan. Tosfot 48a s.v. leyt agrees. The Beit Yosef (199:10) adds that the Hagahot Maimoniot (Berachot 5:6), Samag (Aseh 27), and Maharik (Shoresh 49) also hold like the Rosh, and Rabbeinu Yonah testifies that many of his contemporary Chachamim acted that way.
# The Raavad (as quoted by Ramban Chidushim Brachot 48a, see Raavad on Rif Brachot 35b) argues that a child can join for a zimmun of ten and not three. Tur 199:10 quotes Rabbenu Peretz and Rav Hai Goan who make such a distinction. Ramban (Milchamot 35b and Chidushim 48a) argues that there's no difference. Also, the Rambam Brachot 5:7 explicitly writes that there's no distinction. Shulchan Aruch 199:10 rules like the Rambam. How many children can join for a zimun of ten? The Bet Yosef 199:10 cites the Kol Bo (ch. 25) who says that we can even have 3 children. The Baal Hameor Brachot 35b holds that you can join even 4 children for a zimun. The Ramban Milchamot 35b argues only one. Also, the Shiltei HaGiborim Brachot 35a n. 5 citing the Riaz says only one child can join. Magen Avraham 199:6 and Birkei Yosef 199:3 hold like the Riaz to only join one child for a zimun of ten.
* In the end, Shulchan Aruch OC 199:10, rules like the Rif and Rambam against the Rosh. Rabbenu Yonah Brachot 35b s.v. aval writes that a child can join for a zimmun but not for a minyan since for zimmun each person can fulfill their own obligation of Birkat Hamazon, however, for minyan the Dvar Shebekedusha is something that only a congregation can say and not an individual. Magen Avraham 199:6 agrees. The Darkei Moshe 199:4 says their Minhag is like the Rosh. (See Yabia Omer OC 4:9:2-3 and OC 1:42:4 regarding the distinction between using a Kattan for zimmun and not for Tefillah).
====A Lower Age Limit====
The Bet Yosef (199:10) discusses according to those who include a child whether there is a specific age limit. The Rif 35a mentions the child has to be nine or ten, Rabbenu Yonah 35a s.v. katan quotes the Rif as holding eight or nine, and Rambam Brachot 5:7 says seven or eight. The Bet Yosef writes that it seems that these ages aren't specific as long as they really know who they are saying Birkat Hamazon to. However, he cites the Rashba (Berachot 48a s.v. vleyt) and Rivash (Siman 451) both hold that the child needs to be a certain age of Chinuch and not just that he knows to whom he is saying Birkat Hamazon. Shulchan Aruch 199:10 writes that we include a child for zimmun and it isn't clear from what age. Gra on 199:10 assumes that he follows the Rivash.
 
The Magen Avraham 199:6 writes nine or ten. Birkei Yosef 199:4 writes that even though it seems Shulchan Aruch really a child can be counted even as old as six years old, we should be strict for the Magen Avraham since many opinions don't like like the Rif in the first place and it is possible that he himself would only say it from nine years old specifically. In Shiurei Beracha (199:2) he found the Sefer HaOrah of Rashi ch. 44 who also says from the age of nine or ten. The footnotes of Peat David points out that this quote is from the Rif but certainly wasn't authored by Rashi. Machatzit HaShekel 199:6 agrees with Chida.
 
The Maamar Mordechai (199:4) broadens the discussion about this comment of the Magen Avraham. Every child reaches chinuch at a different age, so the Magen Avraham was just picking one and intended for us to be Somech on what it says in Beit Yosef. He disagrees with the Chidah's reading of the Magen Avraham and thinks that it's Lefaresh and not Lachalok, and he finishes by pointing to 284:4.
 
The Kaf HaChaim (199:29) and Piskei Teshuvot (199:5) are Machmir for the Chidah.
 
In Yabia Omer (2:OC:13:11), regarding the how old a child must be for one to answer Amen to his Beracha, Rav Ovadia says that the Chidah strayed from the Kav and there's no need to be Machmir as there's no Beracha Levatala. Therefore, he paskens from six. Elsewhere (OC 8:25:8) he adds a Rov that Chareidi kids know whom they're mevarech to and that one can use a Safek Sefeka if he's not sure if the kid is six.
 
The Ben Ish Chai (Shanah Rishonah Korach 11) says from age nine, but Rav Ovadia (Yabia Omer 9:OC 91:8:3) says Lo Dak (as is Mashma from his Lashon about Maran and the Minhag of Baghdad following Maran), unlike the Kaf HaChaim (199:29) who took it literally. It seems to be Bedaat Maran, so it would depend how you read the Magen Avraham, (like the Chidah or the Maamar Mordechai). Either way, the Ben Ish Chai recommends finding a Gadol if possible.
 
The Ohr Letzion (2:13:11) distinguishes between a zimmun of three and one of ten. For the former, six years old is sufficient, but one should be machmir for a zimmun bashem for nine years. Rav David Yosef (Halacha Berurah 199:13) disagrees on behalf of his father, though there is no Hasaga in Rav Ovadia's Hearot on the volume (9:108).
 
Vezot HaBeracha (pg 132) paskens like Chacham Ben Tzion, and Rav Mordechai Eliyahu comments that he disagrees and even allows for zimmun of ten from age six. The latter emphasizes that each Kattan Lifum Chorfeh, everybody reaches that point of understanding at a different age. The fact that Rav Mordechai Eliyahu holds from age six may be a good indication that he read the Ben Ish Chai like Rav Ovadia.
 
The Birkat Hashem (2:6:25) is also lenient from age six for both 3 and 10, and in footnote 90, he gives three explanations for why we should not follow the Birkei Yosef's Chumra. Firstly, the Chidah might not have meant it LeHoraah, but rather for Yechidim, as he described in Choshen Mishpat 25:6. Next, it's just not Muchrach, and, lastly, had he seen the other Rishonim and understood the Rif, he would have been Chozer Bo.
 
See further in Yechaveh Daat 4:13 and Yitzchak Yeranen 5:11.

</ref>
#Those who include Ketanim may do so for both a zimmun of three and a zimmun of ten<ref>The Tur (199:10) quotes a dispute between the Rambam (5:7), who says he can be Mitztaref for both a regular zimmun and a zimmun baShem, and R' Peretz, who holds that it's only for a zimmun of ten. The Beit Yosef adds that the latter is also the opinion of Rav Hai Gaon, Tosafot (48a DH veleit), and the Mordechai (Berachot 172) quoting Rabbeinu Tam. He explains that they holds such because we're more strict about zimmun of three than a zimmun of ten, however, the Mordechai records that the Rabbeinu Tam didn't want to rely on his opinion in practice. The Orchot Chaim (39) quotes the Raavad (Temim Deim n. 1) as also holding this way because we go out of our way to enable making a zimmun of ten to praise Hashem with His name but a zimmun of three is insufficient reason to for us to accept the minor. The Shulchan Aruch (199:10) paskens like the Rambam.
</ref> but not Panim Chadashot or Sheva Berachot.<ref>The Kaf HaChaim (199:31) quotes Poskim who say that a Kattan may not, however, count towards a Minyan or Panim Chaddashot for Sheva Berachot. This is also the ruling of Rav Mordechai Eliyahu (in his comments to Vezot HaBeracha pg. 132). See also Yalkut Yosef.</ref>
#The Kattan should have have bread in order to be counted for three.<ref>The Birkat Hashem (vol. 2 ch. 6:25 fn. 90) says that to join a zimmun of three, he has to eat bread or Mezonot, not just a vegetable based on a Safek Sefeka. Although, for ten, even a vegetable is sufficient.</ref>
# Contemporary Poskim agree that this does not extend including one Kattan regardless of the size of zimmun.<ref>Rav Yosef Karo (Beit Yosef 199:10) quotes the Kol Bo (Siman 25) that there must always be a Rov Nikar of Gedolim, so a regular zimmun can have a maximum of one Kattan and a zimmun of ten can have up to three.
* The Mishnah Brurah 199:25 quotes the Magen Avraham (199:6) quoting the Shiltei HaGibborim (Berachot 35 1:5) that only one Kattan may be counted. In the Shaar HaTziun (199:14) he says the Magen Avraham and Birkei Yosef both say this bedaat Maran. Upon reading the Birkei Yosef (199:3), it's clear that the Chidah felt Maran actually holds like the Kol Bo, who allows one to use many Ketanim as long as there's a Rov Nikar of Gedolim. Rather, the Birkei Yosef was being Machmir for the Riaz, because many poskim sound that way. This really isn't a Shaylah for Ashkenazim.
* The Kaf HaChaim (199:30), Birkat Hashem (vol. 2 ch. 6:25), Halacha Berurah (199:13), Yalkut Yosef 199:4 (199:6 in Kitzur Shulchan Aruch), and Piskei Teshuvot (199:5) all hold say one may only use one Kattan regardless. The Birkat Hashem quotes many Sepharadi Poskim, such as the Birkei Yosef, Erech HaShulchan (199:2), Kaf HaChaim ibid, Siddur Beit Menuchah, Chessed LeAlaphim, and Yechaved Daat 4:13.</ref>
#If a Sepharadi, Ashkenazi, and Kattan (Sepharadi) eat bread together, they may make a zimmun if the Sepharadi leads. If they're ten total, consisting of eight Sepharadim, and Ashkenazi, and a Kattan, they Sepharadim may make a zimmun baShem, but the Ashkenazim should answer quietly without Hashem's name in a way that no one will notice the omission.<ref>VeZot HaBeracha (pg. 132) quotes the ruling of R' Chaim Pinchas Sheinberg and Rav Mordechai Eliyahu that if a Sepharadi, Ashkenazi, and Kattan eat together, they may make a zimmun and the Sepharadi should be Mezamen. Moreover, Rav Shlomo Zalman Auerbach holds that if they're eight Sepharadim, an Askenazi, and a Kattan, one of the Sepharadim should make a zimmun BaShem, but the Ashkenazi should answer quietly without the Shem. This is also the ruling of the Piskei Teshuvot (199:5) and it's quoted in Yalkut Yosef (Heb-Eng) there.</ref>
#Three Ketanim who eat together may not make their own zimmun<ref>The Perishah had a Girsa in the Tur that ketanim could make their own zimmun, but the Kaf HaChaim (199:18) points out from Maamar Mordechai (199:2) and Yafeh LeLev (199:2) that the Turim printed from the times of Maran and the Bach did not have that Girsa. Neither did the Rambam or Shulchan Aruch themselves. Rav David Yosef (Halacha Berurah 199:14) says that three ketanim who eat together should not make their own zimmun.</ref>
# Ashkenazi Ketanim should still answer to a zimmun that they hear according to how much they ate with those bentching.<ref>The Piskei Teshuvot (199:5) says that they should answer as appropriate to other people's zimmun based on [[Chinuch]] if they ate together with those making a zimmun.</ref>
#Some say that two adult women and a female minor who eat together may make a zimmun.<ref>The Kaf HaChaim (199:21) sounds like they have to be three Gedolot. The Hebrew-English Yalkut Yosef in the footnotes quotes a Maayan Omer (pg 305) that says it's permissible.</ref>

==Safek Zimmun==
# If there’s a doubt whether Zimmun was made or not (or in general a doubt concerning Zimmun) one should be strict to say Zimmun and in a Zimmun of 10 one shouldn’t add Hashem’s name. <ref> Mishna Brurah (Beiur Halacha 197 s.v. Imahem) quotes the Pri Megadim and Chaye Adam who write that if there’s a safek by zimmun one should say it however by the Zimmun of ten people one shouldn’t say it because it includes Hashem’s name.</ref>
==Eating after the Zimmun==
# If two of the three people want to have a zimmun and one person isn't finished they can have a zimmun and the one who didn't finish will answer the zimmun and then continue to eat and recite birkat hamazon after he finishes eating. <ref>Gemara Brachot 45b, Shulchan Aruch OC 200:1</ref>
# How much of Birkat Hamazon does he have to heard before he can start eating again? Ashkenazim need to wait until the mezamen finishes Hazan Et Hakol, but Sephardim can eat immediately after they hear the mezamen say baruch she'achalnu ubituvo chayinu.<ref>Tosfot Brachot 46a s.v. ad understands that the gemara is discussing when you listen to a zimmun and plan to eat again how much of birkat hamazon do you need to listen to and he says we hold like Rav Sheshet that you need to listen until Hazan Et Hakol. However, the Rosh Brachot 7:12 cites Tosfot and then cites the Rif who follows Rav Nachman who says zimun ends at baruch she'achalnu. Shulchan Aruch 200:2 rule like Rav Nachman and Rama like Rav Sheshet.</ref>
# If one of the three people is finished eating and the other two don't mind they are allowed to be nice and let the one who finished do zimmun and then they'll continue to eat after the zimmun.<ref>Gemara Brachot 45b records the story with Rav Papa and someone else stopped their meal for one other, which the Gemara says isn't necessary but is considered going beyond the letter of the law. Shulchan Aruch 200:1 codifies this.</ref>

==Saying [[Birkat HaMazon]] aloud==
# The original establishment was that the one doing Zimmun would read the entire [[Birkat HaMazon]] out loud. Nowadays, the practice is that everyone say it silently to themselves. <Ref> Vezot HaBracha (pg 128, chapter 14) quotes that Panim Meirot that the original establishment was that one person say it aloud and everyone listen. However, S”A 183:7 writes that the practice that should be followed nowadays is that one person say it aloud and everyone to follow along Bracha by Bracha. </ref>
# According to Ashkenazim it’s preferable to finish the Bracha before the Mezamen (one doing the Zimmun) and then when the Mezamen finishes answer [[Amen]]. According to Sephardim there’s no reason to finish before the Mezamen and if one did, nonetheless, one doesn’t answer [[Amen]]. <Ref>S”A and Rama 183:7, Vezot HaBracha (pg 128, chapter 14) </ref> See further on the [[Birkat HaMazon]] page.
# If it’s difficult to listen to the entire [[Birkat HaMazon]] out loud one should at least listen to the primary part of the Bracha, which according to Sephardim is Birkat Hazimmun (the words “Baruch SheAchalnu…Chayinu”) and according to Ashkenazim is through Birkat HaZan (the first Bracha of [[Birkat HaMazon]]). Therefore according to Ashkenazim the Mezamen (even if he is Sephardi) must say the first Bracha out loud and everyone should say it silently along with the Mezamen. <Ref>S”A and Rama 200:1 identify clearly the crucial part of Zimmun, according to S”A it is the Zimmun of Baruch SheAchalnu and according to the Rama it is including the first Bracha. Mishna Brurah 183:28 holds that Ashkenazim should at least say the first Bracha quietly together with the Mezamen and those who have the minhag that everyone just says it to themselves are mistaken. This is also the opinion of Vezot HaBracha (pg 129, chapter 14) and he warns that not doing so is against the halacha. Vezot HaBracha (pg 335) quotes Rav Wosner in Kovetz MeBet Levi (Nissan 5758) who defends the minhag slightly. Yalkut Yosef (vol 3 pg 371) says that a Sephardi who is a Mezamen for Ashkenazim should say the first Bracha out loud. [https://www.yutorah.org/sidebar/lecture.cfm/897474/rabbi-hershel-schachter/berachos-87-44b-45b-lishmor-chukav-zman-tefillin-muktzeh-mayim-letzmao-zimmun-/ Rav Schachter in Brachot Shiur 87 (min 70)] said that Ashkenazim should have the mezamen say the entire birkat hamazon out loud slowly and everyone say it along with him and if they don't so they aren't fulfilling zimun.</ref>
# According to Ashkenazim, if there’s a large group and those [[benching]] will not hear the Mezamen until the end of the first Bracha it’s preferable for the group to separate into groups of three so that it’s possible to hear the Mezamen until the end of the first Bracha. <Ref>Mishna Brurah 193:17, Vezot HaBracha (pg 129, chapter 14) also quotes the Chazon Ish who argues but still quotes the Mishna Brurah as the primary opinion. </ref>
# It’s preferable that the Mezamen not use a microphone for Zimmun but rather someone with a loud voice do the Zimmun. <Ref>Vezot HaBracha (pg 129, chapter 14) </ref>

==Procedure and Text of Zimmun==
# The Mezamen, who is leading the zimmun, should invite everyone to say [[Birkat HaMazon]]. It may be said in any language. If one wants to say this invitation in Hebrew, one should say "Ten Lanu Kos UNivarech" (if one is [[saying Birkat HaMazon]] over a cup of wine) or "Bau UNivarech" (if one isn't [[saying Birkat HaMazon]] over a cup of wine). If one wants to say this invitation in Aramiac, one should say "Hav Lan UNivarech" or an extended version of this is "Hav Lan VeNivrich LeMalka Iylah Kiddisha", which many Sephardim have the custom of saying. If one wants to say this in Yiddush, the phrase one should say is "Rabbotai Mir Velin Benchin". <ref>The Magen Avraham (Intro to 192) quotes the Zohar which says that words of [[kedusha]] require preparation and that is the basis for the minhag to invite everyone to say Birkat Hamazon. The Magen Avraham writes that the Ashkenazic minhag was to say it in Yiddish with the words "Rabbotai Mir Velin Benchin". The Mishna Brurah 192:2 adds that it may be said in Hebrew with either the phrase "Ten Lanu Kos UNivarech" (if one is [[saying Birkat HaMazon]] over a cup of wine) or "Bau UNivarech" (if one isn't [[saying Birkat HaMazon]] over a cup of wine). The Kitzur Shulchan Aruch 45:6 adds that this invitation could be said in Aramiac with the words "Hav Lan UNivarech." Rav Mordechai Eliyahu (comments to Kitzur Shulchan Aruch 45:12) writes that the Sephardic minhag is to say this invitation in Aramiac with the words "Hav Lan VeNivrich LeMalka Iylah Kiddisha." </ref>
# Those who are participating in the Zimmun should answer to this invitation, according to Ashkenazim, "Yehey Shem Hashem Mivorach MeAtah VeAd Olam", and according to Sephardim, "Shamayim". <ref>The Magen Avraham (Intro to 192), Mishna Brurah 192:2, and Kitzur Shulchan Aruch 45:6 records the Ashkenazic minhag to answer the invitation with the pasuk "Yehey Shem Hashem Mivorach MeAtah VeAd Olam". Rav Mordechai Eliyahu (comments to Kitzur Shulchan Aruch 45:12) writes that the Sephardic minhag is that those participating in the [[Birkat HaMazon]] answer "Shamayim," meaning, that this should be done with the permission of heaven.</ref>
# After the invitation, the mezamen should begin the actual zimmun by saying "Nivarech She'achalnu Meshelo" or with an extended version of "Birshut Malka Iylah Kiddisha UBirshutchem, Nivarach She'achalnu Meshelo", as is the custom of some Sephardim. <ref>Shulchan Aruch 192:1 writes that the mezamen should begin the zimmun by saying "Nivarech She'achalnu Meshelo". Rav Mordechai Eliyahu (comments to Kitzur Shulchan Aruch 45:12) writes that the Sephardic minhag is the mezamen starts the zimmun with the words "Birshut Malka Iylah Kiddisha UBirshutchem, Nivarach She'achalnu Meshelo."</ref>
# Those participating in the zimmun should respond "Baruch She'achlnu Meshelo Ubituvo Chayinu." <ref>Shulchan Aruch 192:1 writes that those participating in the zimmun should respond "Baruch She'achlnu Meshelo Ubituvo Chayinu." </ref>
# Lastly, the mezamen should conclude "Baruch She'achlnu Meshelo Ubituvo Chayinu."<ref>Shulchan Aruch 192:1 writes that the mezamen should conclude "Baruch She'achlnu Meshelo Ubituvo Chayinu."</ref>
# If one hears Zimmun but didn’t eat should answer “Baruch UMevurach Shemo Tamid Leolam VaEd” - ברוך ומבורך שמו תמיד לעולם ועד - which has an acronym בושת לו. <Ref>S”A 198:1, Kitzur Shulchan Aruch 45:20, Vezot HaBracha (pg 129, chapter 14) </ref>

==Sources==
<references/>
[[Category:Brachot]]

Zimmun

2018-04-30T14:50:54Z

Ikesultan: /* If a Member of the Zimmun already Said Birkat Hamazon */

==Shir HaMaalot==
# One should say [[Al Neharot Bavel]] before [[benching]] after a meal and on days when there’s no [[tachanun]] one should say [[Shir HaMaalot]] BeShuv Hashem instead. The minhag is to say [[Shir HaMaalot]] at Seudot mitzvah as well. <Ref>Kitzur Shulchan Aruch 42:5, Mishna Brurah 1:10,11, Piskei Teshuvot 1:14 in the footnote. See also [http://www.yutorah.org/lectures/lecture.cfm/744860/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Al_Naharos_Bavel_and_Shir_Hama'alos Rabbi Aryeh Lebowitz on the Ten Minute Halacha].</ref>
==Obligation of Zimmun==
# If three people eat together are obligated to make a Zimmun before [[benching]] (making [[Birkat HaMazon]]). <ref> S”A 192:1 </ref> Chazal based it on the pasuk “גדלו לה" אתי ונרוממה ה" יחדיו” <ref> Tehilim 34 </ref> and “כי שם ה" אקרא הבו גודל לאלוקונו” <ref> Devarim 30. Gemara [[Brachot]] 45 quoted by the Mishna Brurah 192:1. </ref>.
# Most authorities consider Zimmun to be a rabbinic obligation. <ref> Pri Megadim (A”A 197:2) writes that most authorities consider zimmun to be of rabbinic obligation. Chaye Adam 48:1 writes that Zimmun is derabbanan and some say it’s Deoritta. Chazon Ish (31:1) argues that Zimmun should be Deoritta. </ref>
# Zimmun could be said in any language as the purpose is to introduce the [[benching]] orally and join the group together to praise Hashem. <ref> Zohar (Balak pg 186b) writes that it’s important to precede [[benching]] with “give us a cup to bench” in Hebrew or Aramaic to introduce the [[benching]] to bring the [[kedusha]]. Mishna Brurah 192:2 quotes this and writes the minhag ashkenaz was to say Zimmun in Yiddish “Rabbotei Mir Velin Benchin”. Kol Bo (Siman 25) emphasizes the group merit of the zimmun. </ref>
# Some say that answering Zimmun is considered one of a person’s hundred [[Brachot]] every day. <Ref> Sefer Keysad Mezamnin 1:22 </ref>
# When we say the zimmun Sephardim have a practice of starting “הב לן נברך למלכא עילאה קדישא”. Then for Shabbat they insert “ברשות שבת מלכתא” and for Yom Tov “ברשות יומא טבא אושפיזא קדישא”. For Sukkot the practice is to insert “וברשות שבעה אושפיזין עלאין קדישין”.<Ref>Ben Ish Chai Korach n. 1 records the minhag to insert special requests for permission from Shabbat, Yom Tov, and the Ushpizin. Yalkut Yosef 192:1 agrees. He cites the Yafeh Llev 1:192:5 who argues that this is a real minhag and it appears as though one is believing in two gods. Also he is degrading Hashem’s dynasty by comparing it with other entities. Yalkut Yosef defends the minhag that one’s intent isn’t to compare Hashem to anything and it is just for honor to mention them. Mayim Chaim 2:17 agrees.</ref>
# Some say that one should ask permission from the wife of the host in the zimmun as well.<ref>[https://eretzhemdah.org/newsletterArticle.asp?lang=he&pageid=48&cat=1&newsletter=949&article=3637 Mareh Habazak 5:9] writes that one should ask permission from the wife of the host in the zimmun since it is socially appropriate and nice it should be obligatory. He explains that the asking permission in zimmun isn’t really asking permission but just an honor. See the Sephardim practice of mentioning Shabbat and Yom Tov in the zimmun.</ref>

==Who Should be Given the Honor of Zimmun?==
# If there are guests, the homeowner should honor one of the guests with zimmun and he can even choose one of them who isn't the greatest talmid chacham.<ref>Shulchan Aruch 201:1, Mishna Brurah 201:4</ref>
# If there's no guests, a talmid chacham should be given first right to lead zimmun, afterwards a kohen should be given the right. If the kohan isn't a talmid chacham and there's also a talmid chacham there the talmid chacham may not say that he's giving the zimmun to the kohan based on rights of a kohan but he may give him permission to do the zimmun.<ref>Shulchan Aruch 201:2. The Gemara Megillah 28a explains that a talmid chacham who gives the zimmun to the kohan as a right of him being a kohen it is a disgrace to the Torah.</ref>
# There is no difference for zimmun if the person leading zimmun ate a kezayit of bread and isn't full or whether he's full. Similarly, there's no difference if he ate and drank or just ate. That is only for leading zimmun but not if one person is actually being motzei another person their obligation in Birkat Hamazon.<ref>Mishna Brurah 197:23 writes that even though regarding the obligation of Birchat Hamazon it matters if a person only ate a kezayit or is full or whether they drank, if everyone is fulfilling their own obligation it isn't relevant for zimmun.</ref>

== Who has the obligation?==
# There is only an obligation to have a zimmun if three or more people eat together. The three conditions to be considered “together” is that those who are eating 1) eat while seated, 2) sit at one table, and 3) start or end the meal together. <ref> Shulchan Aruch 193:2 writes that a third person can join two that already started eating if he is “Koveh” (establishes his place) with them. Mishna Brurah 193:21 writes that if one doesn’t eat while sitting and eat at the same table one isn’t considered as being Koveh with the others. Magen Avraham 195:2 and Mishna Brurah 197:3 also include the requirement of sitting at the same table. </ref> They are considered starting together if they all start to eat the first kezayit of bread while the others are still eating that first kezayit.<ref>Tosfot Brachot 45a s.v. shelosha, Vezot Habracha p. 131 citing Rav Elyashiv and Rav Tzvi Weber. He also quotes Rav Sheinberg who said that if they went to wash at the same time it is like they started together.</ref>
===Zimmun When They Didn't Establish Together===
# If two groups ate in different places in the same house and they could see from one group to another, if they have intent (when they began the meal) to join for Zimmun they may join, however, if if they didn’t have intent, then according to Sephardim they may not join for Zimmun, but according to Ashkenazim it’s a dispute whether they may join for zimmun. <Ref>Shulchan Aruch OC 195:1, Mishna Brurah 195:6 </ref>
## If in a school or yeshiva, the students go to lunch at the same time, the group can make Zimmun together even if they sit at separate tables as long as they can see from one table to another. Even if they don’t have enough at each table to make their own Zimmun of ten, they can join together to make a Zimmun of ten. However, it’s preferable that they one time actual say verbally that they intend to eat together. <ref> Yalkut Yosef (vol 3 pg 375) </ref>
# If three people aren’t obligated to make Zimmun as they didn’t join their meals together sitting, on the same table, and starting or finishing together they may not have a zimmun.<ref> Rama 193:3 writes that even if three people aren’t obligated in Zimmun it’s preferable that they make Zimmun because of Berov Am Hadrat Melech, that it’s preferable to honor Hashem in multitudes. Mishna Brurah 193:23 writes that the same would apply if there are more than 3 people. However, Magen Avraham in name of many poskim that since one can’t fulfill the [[Birkat HaMazon]] for another person one is also not allowed to make a zimmun together. Mishna Brurah 193:24 concludes that the Magen Avraham is more logical. Vezot Habracha p. 134 concurs.</ref> Some say that if they sat together but they just started and ended at different times they that they can have a zimmun together.<ref>Rav Shlomo Zalman Auerbach (Minchat Shlomo Brachot 45a cited by Dirshu 193:22)</ref>

==If a Member of the Zimmun Left or Benched==
===If a Member of the Zimmun already Said Birkat Hamazon===
# If three ate together and were obligated in Zimmun and one forgot about Zimmun and said [[Birkat HaMazon]] then the other two can say zimmun with the third. <Ref>Rava Tosfa in Gemara Brachot 50a states that if three people ate together and one said birkat hamazon then the other two can afterwards include him in the zimmun, even though he doesn't fulfill his obligation, they fulfill their obligation. Rambam Brachot 5:14, Rosh Brachot 7:28, and Shulchan Aruch 194:1 codify this as the halacha.</ref> However, if one of the group already answered Zimmun with another group he can’t answer another zimmun of three. <Ref>Rav Hai Goan (cited by Rashba 50a s.v iy nami) understood Rava on 50a to mean that if there were three groups of three people who ate bread together and one from each group joined together for a zimmun the others would be exempted from a zimmun. The reason is that since the original groups only had three people once one of them answered a zimmun he is discounted from their group and as such they can't make a zimmun anymore. The Rashba explains that according to Rav Hai Gaon only if the other person answered a zimmun is he disqualified from joining their group, but if he forgot and say birkat hamazon without a zimun he wouldn't invalidate his group's zimmun and he can join their zimmun although he isn't going to fulfill his obligation. Rama 194:1 holds like Rav Hai Goan. Bet Yosef 193:6 cites it.
* Furthermore, the opinion of Rashi 50b s.v. vlo, Tosfot 50a s.v. aval, and Rambam Brachot 5:11 explain the gemara Brachot 50a to mean that if a person answered a zimmun and then joined another group he can't answer another zimmun. </ref>
# If three people ate bread together, and two forgot to wait for Zimmun, the other one can not do Zimmun with the ones who already Benched. <ref> The Rosh Brachot 7:28 writes that if two of them already said birkat hamazon there's no more obligation of zimmun for any of them. He infers it from the gemara that says only if one already said Birkat Hamazon implying if it was more then there would be no obligation of zimmun anymore. Rashba Brachot 50a s.v. inhu and Hagahot Maimoniyot 5:30 agree. Maamer Mordechai 194:3 and Keysad Mezamnin 194:5 codify this.</ref>
# If four ate bread and two forgot and said birkat hamazon the other two can create a zimmun with one of the ones who already said birkat hamazon.<ref>Maamer Mordechai 194:3 explains that although the Rashba explains that one can only create a zimmun if a majority of the original group is there, since two need to say birkat hamazon they would have a zimmun even if only one of those who already said birkat hamazon would join them. Biur Halacha 194:1 s.v. echad agrees.</ref>
# If three people ate together, two ate bread and one ate a [[Kezayit]] of something else or drank a [[Revi'it]] of a drink (other than water) are obligated to make Zimmun. <ref> Mishna Brurah 197:20 writes that if one out of three people ate a [[Kezayit]] of a food (other than bread) or drank a reviyat of drinks (other than water), the three people can still make Zimmun. </ref>
# If one of three only had a [[Kezayit]] of another food or a reviyat of drinks, and one of those who ate bread forgot to wait for Zimmun and Benched, the other one who ate bread can no longer make Zimmun. <Ref> Eliya Rabba has a doubt about the case where two ate bread with someone who ate a kezayit of another food and one who ate bread said birkat hamazon if they can still have a zimmun. Perhaps since majority of the group still didn't say a bracha achrona they can have a zimmun or perhaps since only the one who had bread and still didn't say birkat hamazon needs a zimmun the obligation of the zimmun disappeared. He concludes that the latter approach is more reasonable. Birkei Yosef (Shiurei Bracha 194:1), Maamar Mordechai 194:3, Magen Giborim (Elef Hamagen 194:1), and Biur Halacha 194:1 s.v. echad agree. Maamer Mordechai elaborates that according to the Rosh the one who already said birkat hamazon is like someone who ate a kezayit of another food so if the other two ate bread that would create a zimmun. But according to the Rambam that someone who ate a kezayit of another food can't join for a zimmun of three the one who already said birkat hamazon is better than someone who ate a kezayit but either way in this case there's no zimmun.</ref>
# If one of three only had a [[Kezayit]] of another food or a reviyat of drinks, and the one who didn’t eat bread forgot to wait for Zimmun and made [[Bracha Achrona]], the other two who ate bread can no longer make Zimmun. <Ref> Magen Avraham 197:4 quotes the Aguda who writes that if one who didn't eat bread forgot and made a bracha achrona he is no longer included in the zimmun at all and it is unlike someone who ate bread and then forgot and recited birkat hamazon. Maamar Mordechai 194:3 and Mishna Brurah 197:9 agree.</ref>

===When is it Permitted to Leave?===
# If three people ate in three different groups of three they shouldn't leave their groups and form their own zimmun because doing so will invalidate their original groups.<ref>Rav Hai Goan's understanding of Brachot 50a, Rashba 50a s.v. iy nami, Rama 193:6</ref>
# If three people ate in three groups of four or more people they can leave their groups and form their own zimmun because their original groups will still have their own zimmun.<ref>Rashba Brachot 50a s.v. iy nami, Rama 193:6</ref>
===If a Member of the Zimmun Left===
# If someone in a group of four and one left and they did zimmun while he wasn't there he is exempt from zimmun and he can't later join a zimmun. The same is true if he was part of a group of three and he left and someone else replaced him and they did a zimmun without him, he lost his obligation of zimmun.<ref>Rosh Brachot 7:29 quotes Rabbenu Yehuda who explains that the gemara meant that if the original groups did zimmun the ones who left lost their obligation of zimmun. Even though the Rosh argues with Rabbenu Yehuda, Rabbenu Yonah 36a s.v gemara and Raavad Brachot 5:11 agree with Rabbenu Yehuda. Rashba 50a s.v. iy nami implies that he agrees. Shulchan Aruch OC 193:6 codifies the opinion of Rabbenu Yehuda.</ref>
# If three ate together and one person left he could be called back and Zimmun could be said even if he’s standing by the door next to them, however he should say [[Birkat HaMazon]] where he ate. However, if ten people ate together and one left he should be called back and everyone should sit down for Zimmun. <Ref>Gemara Brachot 45b, Shulchan Aruch OC 194:2, Mishna Brurah 194:8 </ref>

==A Zimmun of Ten==
# If ten people ate bread together, they are supposed to add the word Elokenu in the Zimmun.<ref>Shulchan Aruch 192:1</ref>
# If seven people ate bread and three people ate a [[kezayit]] of another food or drank a [[reviyit]] of a drink<ref>The Kol Bo 25 cited by Bet Yosef has a doubt whether those joining have to eat a kezayit or reviyit of drink to join or anything is sufficient. Shulchan Aruch rules that a kezayit of food or reviyit of drink is necessary.</ref> other than water, they can join together for a Zimmun with the insertion of Elokenu. If there are only six people who ate bread they can't make a Zimmun with Elokenu. <ref>Shulchan Aruch 197:2. Rav is quoted in Gemara Brachot 48a as saying that if one of the ten ate a vegetable he can join for a zimmun. Tosfot s.v. tisha adds that even drinking counts like eating. Rambam Brachot 5:8, Tur and Shulchan Aruch 197:2 codify this gemara.
* Rabbi Zeira asked whether two or three people who ate a vegetable can join and Rav Yehuda told him that they could. Rabbi Zeira didn't ask whether four who ate vegetables can join because he thought that you need a significant majority. Rabbi Yirmiya argued that four could join which there is still a majority of those who had bread. Rashi understands that Rabbi Zeira didn't ask original because of his idea but really he regretted that he didn't ask about four. The Bet Yosef 197:2 explains for the Rambam and others that Rabbi Zeira was steadfast in his opinion that four can't join. Interestingly, the Or Zaruah 1:197 cited by Bet Yosef in fact holds that four can join. Shulchan Aruch doesn't hold like the Or Zaruah.</ref>
# According to Sephardim, one doesn't have to stand for the word Elokenu in the Zimmun. <ref>Halacha Brurah 192:12</ref> Some Ashkenazim have the custom to stand for the word Elokenu in a zimmun of ten, however those who don't stand have what to rely on.<Ref>Sh"t Bear Moshe 1:2 compares standing for Elokenu of zimmun to standing for barchu and concludes that one should stand but if one doesn't there is what to rely upon. [https://www.yutorah.org/sidebar/lecture.cfm/897474/rabbi-hershel-schachter/berachos-87-44b-45b-lishmor-chukav-zman-tefillin-muktzeh-mayim-letzmao-zimmun-/ Rav Schachter (Brachot Shiur 87 at the end)] said that Rav Soloveitchik's minhag was not to stand for Elokenu of zimmun of ten but those who do stand think that it is like a dvar shebekedusha (Kesef Mishna Brachot 5:7).
* Is Zimmun a Dvar Shebekedusha? The Rambam Brachot 5:7 writes that even though women can have a zimun on their own they can’t have a zimun of ten with Elokenu. (Interestingly, the Sefer Meorot Brachot 45a argues on the Rambam.) Kesef Mishna Brachot 5:7 explains that a zimun with Elokenu is a dvar shebekedusha. Meiri Brachot 47b s.v. nashim, Bach 199:7, Perisha 199:16, Ateret Tzvi 199:5, and Mishna Brurah 199:15 agree with this statement explicitly. However, Even Haazel Brachot 5:7 and Divrei Yirmiyahu Brachot 5:7 argue that zimun with Elokenu really isn’t a dvar shebekedusha but requires a minyan for the respect of Hashem’s name (Brachot 45b) and that’s why a child can join for zimun. (See Meiri who tries to address this.) Kavod Yom Tov Brachot 5:7 provides a compromise calling it a minor dvar shebekedusha.</ref>

==Two who ate together==
# Three who ate together must do Zimmun and each one is not allowed to leave the Zimmun. However, if there’s six or more in the Zimmun, the group is allowed to split into two groups of three. If there’s ten then each one isn’t allowed to leave the Zimmun as they are obligated in Zimmun with a mentioning of Hashem’s name. However, if there’s twenty the group may split into two groups of ten. <Ref>S”A 193:1 </ref>
# Some say that it’s always preferable to join together in a larger group while others contend that once one is joining in a group of three or ten there’s no obligation to join in a larger group. <Ref>Rama 193:2, Mishna Brurah 193:11 </ref>
# If three people ate together in the beginning or they finished together (and it’s considered as if they finished together if they still would eat something had if be brought to them) then there’s an obligation of Zimmun. <Ref>Mishna Brurah 193:19 </ref>
# Two who ate together aren't obligated in Zimmun and therefore, they should say [[Birkat HaMazon]] to themselves.<ref>The Gemara Brachot discusses whether two people can create a zimmun. Rabbi Yochanan holds that two people can't have a zimmun but Rav holds they can. The Rif 33a, Rosh Brachot 7:6, Or Zaruah Brachot n. 184, and Rambam Brachot 5:16 hold like Rabbi Yochanan. Shulchan Aruch 193:1 codifies the opinion of Rabbi Yochanan. </ref> However, if one of them doesn’t know how to say [[Birkat HaMazon]] and the other does, then the one who knows may say it aloud and fulfill the obligation of the one who doesn't know as long as the one saying has intent to fulfill the obligation of the other, and the one listening has intent to fulfill his obligation. <ref>Gemara 45b establishes that if someone doesn't know how to say birkat hamazon he can fulfill his obligation by listening to someone who does know how to say birkat hamazon. Rif 33a, Rosh 6:7, Rambam Brachot 5:15, and Shulchan Aruch 193:1 quote this as the halacha. </ref>
# According to many opinions it is crucial that the one who is listening understand the [[Birkat HaMazon]]. Some poskim are lenient and add that such was the minhag. <Ref>Tosfot Brachot 45b s.v. shani concludes that if a person doesn't understand the birkat hamazon he can't fulfill his obligation with a zimmun. Mordechai, Or Zaruah Brachot n. 186, Rabbenu Yonah Brachot 33a s.v. vnira, and Rosh Brachot 7:6 agree. However, the Rosh cites Rashi who held that even if those listening don't understand they can fulfill their obligation by listening to birkat hamazon in Hebrew as we find by Megillah 17a. Tur and Shulchan Aruch 193:1 hold like the Tosfot. Darkei Moshe 193:1 writes that the minhag is to rely on Rashi. Magen Avraham 193:2 and Mishna Brurah 193:5 accept the Darkei Moshe.
* The Birkat Avraham 9:287 (cited by Olot Tamid 193:2) writes that even Shulchan Aruch would accept that for a zimmun of three it is possible to fulfill the obligation of someone who doesn't understand Hebrew and it is only an issue if there's only two people. However, the Olot Tamid argues that Shulchan Aruch doesn't distinguish. (Tosfot Brachot 45b s.v. shani explicitly is against the Birkat Avraham.) Biur Halacha 193:1 s.v. eino cites the Birkat Avraham.</ref>
===Two Who Ate Bread and a Third Ate Other Foods===
# If two people ate bread and a third person ate a [[kezayit]] of another food, some rishonim hold that they may not join together to make a zimmun, while other rishonim hold that they may join together for a zimmun. Ideally the third person should eat bread and join for a zimmun. If he doesn't want to, they can join for a zimmun of three. <Ref>
* Rif Brachot 35b holds that someone who ate something besides bread can be counted for a zimmun of ten and not for a zimmun of three. Rambam Brachot 5:8, Rashba Brachot 48a s.v. ulinyan, and Sar Mkusi (Tosfot Brachot 48a s.v. tisha) agree. However, the Ri (Tosfot Brachot 48a s.v. tisha), Rabbenu Yonah 35b s.v. vafilu, and Rosh Brachot 7:21 argue that there’s no distinction between a zimun of three and ten and one person who ate something besides bread can join a zimun of three.
* According to Tosfot unlike Rif and Rambam, what do you need to eat? Tosfot 48a s.v. tisha says that anything including a drink is sufficient. Bet Yosef 197:3 cites the Kol Bo 25 who says that you can only join a zimmun of three if you ate mezonot.
* Shulchan Aruch 197:3 writes that there are three opinions as to whether two who ate bread may join in a zimmun with a third person who didn't eat bread. The first opinion holds that one may not join together for a three person zimmun unless all three people ate bread. The second opinion holds that they may join together as long as the third person ate [[mezonot]]. The last opinion holds that as long as the third person ate anything, they may join together for a zimmun. Shulchan Aruch writes that in order to avoid a dispute one should not allow a third person who doesn't want to eat bread to join with the first two who are eating bread. The Mishna Brurah 197:22, however, writes that the minhag is in accordance with the last opinion allowing a zimmun of three as long as the third person ate something. Halacha Brurah 197:12 also writes that some are lenient. Chacham Ovadia Yosef in Sh"t Yechave Daat 4:13 (in the footnote) quotes the Knesset HaGedola who says that the minhag is to allow a zimmun of three as long as the third person ate something. He explains that the only reason Shulchan Aruch said one should avoid such a zimmun is because in his day people used to listen to the [[birkat hamazon]] of the leader of the zimmun, however, nowadays since everyone says the [[birkat hamazon]] to themselves such a zimmun is allowed. Mishna Brurah 197:20 notes that the third person must eat at least a [[kezayit]] in order to obligate a bracha achrona. Kitzur Shulchan Aruch 45:10, Shulchan Aruch 196:3, and Ben Ish Chai (Korach n. 5) say that ideally the third person joining two others who ate bread for a zimmun should have at least a kazayit of mezonot or wine but it is permissible to join as long as he had a kazayit of any other fruit, vegetable, or drink besides water. </ref>
# If two people eat bread together and a third person ate a [[kezayit]] of another food, if one of those who ate bread said [[Birkat HaMazon]] without Zimmun, many poskim hold that there is no obligation of Zimmun.<ref>Beiur Halacha 194:1 s.v. Echad cites the Eliyah Rabba who has a safek about this and concludes that there is no obligation for Zimmin. He quotes the Maamar Mordechai, Birkei Yosef, and Magen Giborim as agreeing. Sefer Keysad Mezamnin (9:22, p. 123) concurs.</ref>
# If two people eat bread together and a third person ate a [[kezayit]] of another food, if the one who ate the other food said a [[Bracha Achrona]] without Zimmun, there is no obligation of Zimmun.<ref>Chaye Adam 48:1 writes that if two people eat bread together and a third person ate a [[kezayit]] of another food, if the one who ate the other food said a [[Bracha Achrona]] without Zimmun, there is no obligation of Zimmun since the one who ate food other than bread had a non-permanent meal to begin with and has already made a bracha achrona. Sefer Keysad Mezamnin (9:20, p. 122) concurs.</ref>

==Who can join a Zimmun==
===Women===
# Women who ate with a group of men who became obligated to make a zimmun are obligated to join in their zimmun. <ref>Kitzur Shulchan Aruch 45:22</ref>
# Women who ate together are obligated to make a zimmun and even if their are ten woman they say the zimmun as if they were a group of three. <ref>Shulchan Aruch 199:6</ref>

===Children===
# The Ashkenazic minhag is not to include children under Bar mitzvah for zimmun<Ref>Rama 199:10, Kitzur Shulchan Aruch 45:22 </ref>, while the Sephardic minhag is to include children of age 6 who know to whom they are [[saying Birkat HaMazon]]. Some are Machmir for age 9 in general, or, at least, for zimmun BaShem <ref>
====Counting a Kattan in General====
The Gemara (Berachot 47b-48a) has a series of statements about being able to make a zimmun with two people and a Sefer Torah, Shabbat, or just by virtue of the fact that they're both Talmidei Chachamim who can speak in Halacha. Then, the Gemara quotes R' Yochanan that one can make a zimmun with a Kattan Poreach, and then it brings a Baraita to support that. Afterwards, the Gemara says the Halacha does not follow any of the above statements rather, the Halacha follows Rav Nachman that a Kattan who knows to whom we pray may be counted towards a zimmun. The Gemara continues to bring a story about how Rabbah asked young Abaye and Rava whom we recite Birkat Hamazon to and how they answered correctly.
 
* There are three basic approaches in the Rishonim as to how to read the Gemara, resulting in the following opinions regarding whom we count for a zimmun.
# The Rif (Berachot 35a) quotes Rav Hai Gaon who holds one may count any Kattan who knows whom we say Birkat Hamazon to, even from nine or ten years old. Rambam (Bracha 5:7) and Rabbenu Yonah (Brachot 35a s.v. aval) agree. He mentions that a child can be counted from eight or nine years old.
# Rabbeinu Chananel (quoted by Rabbenu Yonah) is of the opinion that a twelve year old, similar to a concept we find by [[Nedarim]] (Mufla Samuch LaIsh), may be counted for a Minyan, if he knows to whom we recite Birkat Hamazon. Ramban (Chidushim Brachot 48a) rejects this opinion saying that it is without proof.
# The Rosh (Berachot 7:20) is strict for a Yerushalmi that one may never count anyone below the age of thirteen for a Minyan. Tosfot 48a s.v. leyt agrees. The Beit Yosef (199:10) adds that the Hagahot Maimoniot (Berachot 5:6), Samag (Aseh 27), and Maharik (Shoresh 49) also hold like the Rosh, and Rabbeinu Yonah testifies that many of his contemporary Chachamim acted that way.
# The Raavad (as quoted by Ramban Chidushim Brachot 48a, see Raavad on Rif Brachot 35b) argues that a child can join for a zimmun of ten and not three. Tur 199:10 quotes Rabbenu Peretz and Rav Hai Goan who make such a distinction. Ramban (Milchamot 35b and Chidushim 48a) argues that there's no difference. Also, the Rambam Brachot 5:7 explicitly writes that there's no distinction. Shulchan Aruch 199:10 rules like the Rambam. How many children can join for a zimun of ten? The Bet Yosef 199:10 cites the Kol Bo (ch. 25) who says that we can even have 3 children. The Baal Hameor Brachot 35b holds that you can join even 4 children for a zimun. The Ramban Milchamot 35b argues only one. Also, the Shiltei HaGiborim Brachot 35a n. 5 citing the Riaz says only one child can join. Magen Avraham 199:6 and Birkei Yosef 199:3 hold like the Riaz to only join one child for a zimun of ten.
* In the end, Shulchan Aruch OC 199:10, rules like the Rif and Rambam against the Rosh. Rabbenu Yonah Brachot 35b s.v. aval writes that a child can join for a zimmun but not for a minyan since for zimmun each person can fulfill their own obligation of Birkat Hamazon, however, for minyan the Dvar Shebekedusha is something that only a congregation can say and not an individual. Magen Avraham 199:6 agrees. The Darkei Moshe 199:4 says their Minhag is like the Rosh. (See Yabia Omer OC 4:9:2-3 and OC 1:42:4 regarding the distinction between using a Kattan for zimmun and not for Tefillah).
====A Lower Age Limit====
The Bet Yosef (199:10) discusses according to those who include a child whether there is a specific age limit. The Rif 35a mentions the child has to be nine or ten, Rabbenu Yonah 35a s.v. katan quotes the Rif as holding eight or nine, and Rambam Brachot 5:7 says seven or eight. The Bet Yosef writes that it seems that these ages aren't specific as long as they really know who they are saying Birkat Hamazon to. However, he cites the Rashba (Berachot 48a s.v. vleyt) and Rivash (Siman 451) both hold that the child needs to be a certain age of Chinuch and not just that he knows to whom he is saying Birkat Hamazon. Shulchan Aruch 199:10 writes that we include a child for zimmun and it isn't clear from what age. Gra on 199:10 assumes that he follows the Rivash.
 
The Magen Avraham 199:6 writes nine or ten. Birkei Yosef 199:4 writes that even though it seems Shulchan Aruch really a child can be counted even as old as six years old, we should be strict for the Magen Avraham since many opinions don't like like the Rif in the first place and it is possible that he himself would only say it from nine years old specifically. In Shiurei Beracha (199:2) he found the Sefer HaOrah of Rashi ch. 44 who also says from the age of nine or ten. The footnotes of Peat David points out that this quote is from the Rif but certainly wasn't authored by Rashi. Machatzit HaShekel 199:6 agrees with Chida.
 
The Maamar Mordechai (199:4) broadens the discussion about this comment of the Magen Avraham. Every child reaches chinuch at a different age, so the Magen Avraham was just picking one and intended for us to be Somech on what it says in Beit Yosef. He disagrees with the Chidah's reading of the Magen Avraham and thinks that it's Lefaresh and not Lachalok, and he finishes by pointing to 284:4.
 
The Kaf HaChaim (199:29) and Piskei Teshuvot (199:5) are Machmir for the Chidah.
 
In Yabia Omer (2:OC:13:11), regarding the how old a child must be for one to answer Amen to his Beracha, Rav Ovadia says that the Chidah strayed from the Kav and there's no need to be Machmir as there's no Beracha Levatala. Therefore, he paskens from six. Elsewhere (OC 8:25:8) he adds a Rov that Chareidi kids know whom they're mevarech to and that one can use a Safek Sefeka if he's not sure if the kid is six.
 
The Ben Ish Chai (Shanah Rishonah Korach 11) says from age nine, but Rav Ovadia (Yabia Omer 9:OC 91:8:3) says Lo Dak (as is Mashma from his Lashon about Maran and the Minhag of Baghdad following Maran), unlike the Kaf HaChaim (199:29) who took it literally. It seems to be Bedaat Maran, so it would depend how you read the Magen Avraham, (like the Chidah or the Maamar Mordechai). Either way, the Ben Ish Chai recommends finding a Gadol if possible.
 
The Ohr Letzion (2:13:11) distinguishes between a zimmun of three and one of ten. For the former, six years old is sufficient, but one should be machmir for a zimmun bashem for nine years. Rav David Yosef (Halacha Berurah 199:13) disagrees on behalf of his father, though there is no Hasaga in Rav Ovadia's Hearot on the volume (9:108).
 
Vezot HaBeracha (pg 132) paskens like Chacham Ben Tzion, and Rav Mordechai Eliyahu comments that he disagrees and even allows for zimmun of ten from age six. The latter emphasizes that each Kattan Lifum Chorfeh, everybody reaches that point of understanding at a different age. The fact that Rav Mordechai Eliyahu holds from age six may be a good indication that he read the Ben Ish Chai like Rav Ovadia.
 
The Birkat Hashem (2:6:25) is also lenient from age six for both 3 and 10, and in footnote 90, he gives three explanations for why we should not follow the Birkei Yosef's Chumra. Firstly, the Chidah might not have meant it LeHoraah, but rather for Yechidim, as he described in Choshen Mishpat 25:6. Next, it's just not Muchrach, and, lastly, had he seen the other Rishonim and understood the Rif, he would have been Chozer Bo.
 
See further in Yechaveh Daat 4:13 and Yitzchak Yeranen 5:11.

</ref>
#Those who include Ketanim may do so for both a zimmun of three and a zimmun of ten<ref>The Tur (199:10) quotes a dispute between the Rambam (5:7), who says he can be Mitztaref for both a regular zimmun and a zimmun baShem, and R' Peretz, who holds that it's only for a zimmun of ten. The Beit Yosef adds that the latter is also the opinion of Rav Hai Gaon, Tosafot (48a DH veleit), and the Mordechai (Berachot 172) quoting Rabbeinu Tam. He explains that they holds such because we're more strict about zimmun of three than a zimmun of ten, however, the Mordechai records that the Rabbeinu Tam didn't want to rely on his opinion in practice. The Orchot Chaim (39) quotes the Raavad (Temim Deim n. 1) as also holding this way because we go out of our way to enable making a zimmun of ten to praise Hashem with His name but a zimmun of three is insufficient reason to for us to accept the minor. The Shulchan Aruch (199:10) paskens like the Rambam.
</ref> but not Panim Chadashot or Sheva Berachot.<ref>The Kaf HaChaim (199:31) quotes Poskim who say that a Kattan may not, however, count towards a Minyan or Panim Chaddashot for Sheva Berachot. This is also the ruling of Rav Mordechai Eliyahu (in his comments to Vezot HaBeracha pg. 132). See also Yalkut Yosef.</ref>
#The Kattan should have have bread in order to be counted for three.<ref>The Birkat Hashem (vol. 2 ch. 6:25 fn. 90) says that to join a zimmun of three, he has to eat bread or Mezonot, not just a vegetable based on a Safek Sefeka. Although, for ten, even a vegetable is sufficient.</ref>
# Contemporary Poskim agree that this does not extend including one Kattan regardless of the size of zimmun.<ref>Rav Yosef Karo (Beit Yosef 199:10) quotes the Kol Bo (Siman 25) that there must always be a Rov Nikar of Gedolim, so a regular zimmun can have a maximum of one Kattan and a zimmun of ten can have up to three.
* The Mishnah Brurah 199:25 quotes the Magen Avraham (199:6) quoting the Shiltei HaGibborim (Berachot 35 1:5) that only one Kattan may be counted. In the Shaar HaTziun (199:14) he says the Magen Avraham and Birkei Yosef both say this bedaat Maran. Upon reading the Birkei Yosef (199:3), it's clear that the Chidah felt Maran actually holds like the Kol Bo, who allows one to use many Ketanim as long as there's a Rov Nikar of Gedolim. Rather, the Birkei Yosef was being Machmir for the Riaz, because many poskim sound that way. This really isn't a Shaylah for Ashkenazim.
* The Kaf HaChaim (199:30), Birkat Hashem (vol. 2 ch. 6:25), Halacha Berurah (199:13), Yalkut Yosef 199:4 (199:6 in Kitzur Shulchan Aruch), and Piskei Teshuvot (199:5) all hold say one may only use one Kattan regardless. The Birkat Hashem quotes many Sepharadi Poskim, such as the Birkei Yosef, Erech HaShulchan (199:2), Kaf HaChaim ibid, Siddur Beit Menuchah, Chessed LeAlaphim, and Yechaved Daat 4:13.</ref>
#If a Sepharadi, Ashkenazi, and Kattan (Sepharadi) eat bread together, they may make a zimmun if the Sepharadi leads. If they're ten total, consisting of eight Sepharadim, and Ashkenazi, and a Kattan, they Sepharadim may make a zimmun baShem, but the Ashkenazim should answer quietly without Hashem's name in a way that no one will notice the omission.<ref>VeZot HaBeracha (pg. 132) quotes the ruling of R' Chaim Pinchas Sheinberg and Rav Mordechai Eliyahu that if a Sepharadi, Ashkenazi, and Kattan eat together, they may make a zimmun and the Sepharadi should be Mezamen. Moreover, Rav Shlomo Zalman Auerbach holds that if they're eight Sepharadim, an Askenazi, and a Kattan, one of the Sepharadim should make a zimmun BaShem, but the Ashkenazi should answer quietly without the Shem. This is also the ruling of the Piskei Teshuvot (199:5) and it's quoted in Yalkut Yosef (Heb-Eng) there.</ref>
#Three Ketanim who eat together may not make their own zimmun<ref>The Perishah had a Girsa in the Tur that ketanim could make their own zimmun, but the Kaf HaChaim (199:18) points out from Maamar Mordechai (199:2) and Yafeh LeLev (199:2) that the Turim printed from the times of Maran and the Bach did not have that Girsa. Neither did the Rambam or Shulchan Aruch themselves. Rav David Yosef (Halacha Berurah 199:14) says that three ketanim who eat together should not make their own zimmun.</ref>
# Ashkenazi Ketanim should still answer to a zimmun that they hear according to how much they ate with those bentching.<ref>The Piskei Teshuvot (199:5) says that they should answer as appropriate to other people's zimmun based on [[Chinuch]] if they ate together with those making a zimmun.</ref>
#Some say that two adult women and a female minor who eat together may make a zimmun.<ref>The Kaf HaChaim (199:21) sounds like they have to be three Gedolot. The Hebrew-English Yalkut Yosef in the footnotes quotes a Maayan Omer (pg 305) that says it's permissible.</ref>

==Zimmun after someone already Benched==
# If three people ate bread together, and one forgot to wait for Zimmun, the other two can do Zimmun with the one who already Benched. <ref> S”A 194:1 writes that if one out of three people in a Zimmun said [[Birkat HaMazon]] they can still make a Zimmun to fulfill the obligation of the two and the one who said [[Birkat HaMazon]] will not fulfill his obligation because a Zimmun must be said before [[Birkat HaMazon]]. </ref>
# If three people ate bread together, and two forgot to wait for Zimmun, the other one can not do Zimmun with the ones who already Benched. <ref> The Rosh Brachot 7:28 writes that if two of them already said birkat hamazon there's no more obligation of zimmun for any of them. He infers it from the gemara that says only if one already said Birkat Hamazon implying if it was more then there would be no obligation of zimmun anymore. Rashba Brachot 50a s.v. inhu and Hagahot Maimoniyot 5:30 agree. Maamer Mordechai 194:3 and Keysad Mezamnin 194:5 codify this.</ref>
# If four ate bread and two forgot and said birkat hamazon the other two can create a zimmun with one of the ones who already said birkat hamazon.<ref>Maamer Mordechai 194:3 explains that although the Rashba explains that one can only create a zimmun if a majority of the original group is there, since two need to say birkat hamazon they would have a zimmun even if only one of those who already said birkat hamazon would join them. Biur Halacha 194:1 s.v. echad agrees.</ref>
# If three people ate together, two ate bread and one ate a [[Kezayit]] of something else or drank a [[Revi'it]] of a drink (other than water) are obligated to make Zimmun. <ref> Mishna Brurah 197:20 writes that if one out of three people ate a [[Kezayit]] of a food (other than bread) or drank a reviyat of drinks (other than water), the three people can still make Zimmun. </ref>
# If one of three only had a [[Kezayit]] of another food or a reviyat of drinks, and one of those who ate bread forgot to wait for Zimmun and Benched, the other one who ate bread can no longer make Zimmun. <Ref> Eliya Rabba has a doubt about the case where two ate bread with someone who ate a kezayit of another food and one who ate bread said birkat hamazon if they can still have a zimmun. Perhaps since majority of the group still didn't say a bracha achrona they can have a zimmun or perhaps since only the one who had bread and still didn't say birkat hamazon needs a zimmun the obligation of the zimmun disappeared. He concludes that the latter approach is more reasonable. Birkei Yosef (Shiurei Bracha 194:1), Maamar Mordechai 194:3, Magen Giborim (Elef Hamagen 194:1), and Biur Halacha 194:1 s.v. echad agree. Maamer Mordechai elaborates that according to the Rosh the one who already said birkat hamazon is like someone who ate a kezayit of another food so if the other two ate bread that would create a zimmun. But according to the Rambam that someone who ate a kezayit of another food can't join for a zimmun of three the one who already said birkat hamazon is better than someone who ate a kezayit but either way in this case there's no zimmun.</ref>
# If one of three only had a [[Kezayit]] of another food or a reviyat of drinks, and the one who didn’t eat bread forgot to wait for Zimmun and made [[Bracha Achrona]], the other two who ate bread can no longer make Zimmun. <Ref> Magen Avraham 197:4 quotes the Aguda who writes that if one who didn't eat bread forgot and made a bracha achrona he is no longer included in the zimmun at all and it is unlike someone who ate bread and then forgot and recited birkat hamazon. Maamar Mordechai 194:3 and Mishna Brurah 197:9 agree.</ref>

==Safek Zimmun==
# If there’s a doubt whether Zimmun was made or not (or in general a doubt concerning Zimmun) one should be strict to say Zimmun and in a Zimmun of 10 one shouldn’t add Hashem’s name. <ref> Mishna Brurah (Beiur Halacha 197 s.v. Imahem) quotes the Pri Megadim and Chaye Adam who write that if there’s a safek by zimmun one should say it however by the Zimmun of ten people one shouldn’t say it because it includes Hashem’s name.</ref>
==Eating after the Zimmun==
# If two of the three people want to have a zimmun and one person isn't finished they can have a zimmun and the one who didn't finish will answer the zimmun and then continue to eat and recite birkat hamazon after he finishes eating. <ref>Gemara Brachot 45b, Shulchan Aruch OC 200:1</ref>
# How much of Birkat Hamazon does he have to heard before he can start eating again? Ashkenazim need to wait until the mezamen finishes Hazan Et Hakol, but Sephardim can eat immediately after they hear the mezamen say baruch she'achalnu ubituvo chayinu.<ref>Tosfot Brachot 46a s.v. ad understands that the gemara is discussing when you listen to a zimmun and plan to eat again how much of birkat hamazon do you need to listen to and he says we hold like Rav Sheshet that you need to listen until Hazan Et Hakol. However, the Rosh Brachot 7:12 cites Tosfot and then cites the Rif who follows Rav Nachman who says zimun ends at baruch she'achalnu. Shulchan Aruch 200:2 rule like Rav Nachman and Rama like Rav Sheshet.</ref>
# If one of the three people is finished eating and the other two don't mind they are allowed to be nice and let the one who finished do zimmun and then they'll continue to eat after the zimmun.<ref>Gemara Brachot 45b records the story with Rav Papa and someone else stopped their meal for one other, which the Gemara says isn't necessary but is considered going beyond the letter of the law. Shulchan Aruch 200:1 codifies this.</ref>

==Saying [[Birkat HaMazon]] aloud==
# The original establishment was that the one doing Zimmun would read the entire [[Birkat HaMazon]] out loud. Nowadays, the practice is that everyone say it silently to themselves. <Ref> Vezot HaBracha (pg 128, chapter 14) quotes that Panim Meirot that the original establishment was that one person say it aloud and everyone listen. However, S”A 183:7 writes that the practice that should be followed nowadays is that one person say it aloud and everyone to follow along Bracha by Bracha. </ref>
# According to Ashkenazim it’s preferable to finish the Bracha before the Mezamen (one doing the Zimmun) and then when the Mezamen finishes answer [[Amen]]. According to Sephardim there’s no reason to finish before the Mezamen and if one did, nonetheless, one doesn’t answer [[Amen]]. <Ref>S”A and Rama 183:7, Vezot HaBracha (pg 128, chapter 14) </ref> See further on the [[Birkat HaMazon]] page.
# If it’s difficult to listen to the entire [[Birkat HaMazon]] out loud one should at least listen to the primary part of the Bracha, which according to Sephardim is Birkat Hazimmun (the words “Baruch SheAchalnu…Chayinu”) and according to Ashkenazim is through Birkat HaZan (the first Bracha of [[Birkat HaMazon]]). Therefore according to Ashkenazim the Mezamen (even if he is Sephardi) must say the first Bracha out loud and everyone should say it silently along with the Mezamen. <Ref>S”A and Rama 200:1 identify clearly the crucial part of Zimmun, according to S”A it is the Zimmun of Baruch SheAchalnu and according to the Rama it is including the first Bracha. Mishna Brurah 183:28 holds that Ashkenazim should at least say the first Bracha quietly together with the Mezamen and those who have the minhag that everyone just says it to themselves are mistaken. This is also the opinion of Vezot HaBracha (pg 129, chapter 14) and he warns that not doing so is against the halacha. Vezot HaBracha (pg 335) quotes Rav Wosner in Kovetz MeBet Levi (Nissan 5758) who defends the minhag slightly. Yalkut Yosef (vol 3 pg 371) says that a Sephardi who is a Mezamen for Ashkenazim should say the first Bracha out loud. [https://www.yutorah.org/sidebar/lecture.cfm/897474/rabbi-hershel-schachter/berachos-87-44b-45b-lishmor-chukav-zman-tefillin-muktzeh-mayim-letzmao-zimmun-/ Rav Schachter in Brachot Shiur 87 (min 70)] said that Ashkenazim should have the mezamen say the entire birkat hamazon out loud slowly and everyone say it along with him and if they don't so they aren't fulfilling zimun.</ref>
# According to Ashkenazim, if there’s a large group and those [[benching]] will not hear the Mezamen until the end of the first Bracha it’s preferable for the group to separate into groups of three so that it’s possible to hear the Mezamen until the end of the first Bracha. <Ref>Mishna Brurah 193:17, Vezot HaBracha (pg 129, chapter 14) also quotes the Chazon Ish who argues but still quotes the Mishna Brurah as the primary opinion. </ref>
# It’s preferable that the Mezamen not use a microphone for Zimmun but rather someone with a loud voice do the Zimmun. <Ref>Vezot HaBracha (pg 129, chapter 14) </ref>

==Procedure and Text of Zimmun==
# The Mezamen, who is leading the zimmun, should invite everyone to say [[Birkat HaMazon]]. It may be said in any language. If one wants to say this invitation in Hebrew, one should say "Ten Lanu Kos UNivarech" (if one is [[saying Birkat HaMazon]] over a cup of wine) or "Bau UNivarech" (if one isn't [[saying Birkat HaMazon]] over a cup of wine). If one wants to say this invitation in Aramiac, one should say "Hav Lan UNivarech" or an extended version of this is "Hav Lan VeNivrich LeMalka Iylah Kiddisha", which many Sephardim have the custom of saying. If one wants to say this in Yiddush, the phrase one should say is "Rabbotai Mir Velin Benchin". <ref>The Magen Avraham (Intro to 192) quotes the Zohar which says that words of [[kedusha]] require preparation and that is the basis for the minhag to invite everyone to say Birkat Hamazon. The Magen Avraham writes that the Ashkenazic minhag was to say it in Yiddish with the words "Rabbotai Mir Velin Benchin". The Mishna Brurah 192:2 adds that it may be said in Hebrew with either the phrase "Ten Lanu Kos UNivarech" (if one is [[saying Birkat HaMazon]] over a cup of wine) or "Bau UNivarech" (if one isn't [[saying Birkat HaMazon]] over a cup of wine). The Kitzur Shulchan Aruch 45:6 adds that this invitation could be said in Aramiac with the words "Hav Lan UNivarech." Rav Mordechai Eliyahu (comments to Kitzur Shulchan Aruch 45:12) writes that the Sephardic minhag is to say this invitation in Aramiac with the words "Hav Lan VeNivrich LeMalka Iylah Kiddisha." </ref>
# Those who are participating in the Zimmun should answer to this invitation, according to Ashkenazim, "Yehey Shem Hashem Mivorach MeAtah VeAd Olam", and according to Sephardim, "Shamayim". <ref>The Magen Avraham (Intro to 192), Mishna Brurah 192:2, and Kitzur Shulchan Aruch 45:6 records the Ashkenazic minhag to answer the invitation with the pasuk "Yehey Shem Hashem Mivorach MeAtah VeAd Olam". Rav Mordechai Eliyahu (comments to Kitzur Shulchan Aruch 45:12) writes that the Sephardic minhag is that those participating in the [[Birkat HaMazon]] answer "Shamayim," meaning, that this should be done with the permission of heaven.</ref>
# After the invitation, the mezamen should begin the actual zimmun by saying "Nivarech She'achalnu Meshelo" or with an extended version of "Birshut Malka Iylah Kiddisha UBirshutchem, Nivarach She'achalnu Meshelo", as is the custom of some Sephardim. <ref>Shulchan Aruch 192:1 writes that the mezamen should begin the zimmun by saying "Nivarech She'achalnu Meshelo". Rav Mordechai Eliyahu (comments to Kitzur Shulchan Aruch 45:12) writes that the Sephardic minhag is the mezamen starts the zimmun with the words "Birshut Malka Iylah Kiddisha UBirshutchem, Nivarach She'achalnu Meshelo."</ref>
# Those participating in the zimmun should respond "Baruch She'achlnu Meshelo Ubituvo Chayinu." <ref>Shulchan Aruch 192:1 writes that those participating in the zimmun should respond "Baruch She'achlnu Meshelo Ubituvo Chayinu." </ref>
# Lastly, the mezamen should conclude "Baruch She'achlnu Meshelo Ubituvo Chayinu."<ref>Shulchan Aruch 192:1 writes that the mezamen should conclude "Baruch She'achlnu Meshelo Ubituvo Chayinu."</ref>
# If one hears Zimmun but didn’t eat should answer “Baruch UMevurach Shemo Tamid Leolam VaEd” - ברוך ומבורך שמו תמיד לעולם ועד - which has an acronym בושת לו. <Ref>S”A 198:1, Kitzur Shulchan Aruch 45:20, Vezot HaBracha (pg 129, chapter 14) </ref>

==Sources==
<references/>
[[Category:Brachot]]

Zimmun

2018-04-30T14:49:38Z

Ikesultan: /* If a Member of the Zimmun Left or Benched */

==Shir HaMaalot==
# One should say [[Al Neharot Bavel]] before [[benching]] after a meal and on days when there’s no [[tachanun]] one should say [[Shir HaMaalot]] BeShuv Hashem instead. The minhag is to say [[Shir HaMaalot]] at Seudot mitzvah as well. <Ref>Kitzur Shulchan Aruch 42:5, Mishna Brurah 1:10,11, Piskei Teshuvot 1:14 in the footnote. See also [http://www.yutorah.org/lectures/lecture.cfm/744860/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Al_Naharos_Bavel_and_Shir_Hama'alos Rabbi Aryeh Lebowitz on the Ten Minute Halacha].</ref>
==Obligation of Zimmun==
# If three people eat together are obligated to make a Zimmun before [[benching]] (making [[Birkat HaMazon]]). <ref> S”A 192:1 </ref> Chazal based it on the pasuk “גדלו לה" אתי ונרוממה ה" יחדיו” <ref> Tehilim 34 </ref> and “כי שם ה" אקרא הבו גודל לאלוקונו” <ref> Devarim 30. Gemara [[Brachot]] 45 quoted by the Mishna Brurah 192:1. </ref>.
# Most authorities consider Zimmun to be a rabbinic obligation. <ref> Pri Megadim (A”A 197:2) writes that most authorities consider zimmun to be of rabbinic obligation. Chaye Adam 48:1 writes that Zimmun is derabbanan and some say it’s Deoritta. Chazon Ish (31:1) argues that Zimmun should be Deoritta. </ref>
# Zimmun could be said in any language as the purpose is to introduce the [[benching]] orally and join the group together to praise Hashem. <ref> Zohar (Balak pg 186b) writes that it’s important to precede [[benching]] with “give us a cup to bench” in Hebrew or Aramaic to introduce the [[benching]] to bring the [[kedusha]]. Mishna Brurah 192:2 quotes this and writes the minhag ashkenaz was to say Zimmun in Yiddish “Rabbotei Mir Velin Benchin”. Kol Bo (Siman 25) emphasizes the group merit of the zimmun. </ref>
# Some say that answering Zimmun is considered one of a person’s hundred [[Brachot]] every day. <Ref> Sefer Keysad Mezamnin 1:22 </ref>
# When we say the zimmun Sephardim have a practice of starting “הב לן נברך למלכא עילאה קדישא”. Then for Shabbat they insert “ברשות שבת מלכתא” and for Yom Tov “ברשות יומא טבא אושפיזא קדישא”. For Sukkot the practice is to insert “וברשות שבעה אושפיזין עלאין קדישין”.<Ref>Ben Ish Chai Korach n. 1 records the minhag to insert special requests for permission from Shabbat, Yom Tov, and the Ushpizin. Yalkut Yosef 192:1 agrees. He cites the Yafeh Llev 1:192:5 who argues that this is a real minhag and it appears as though one is believing in two gods. Also he is degrading Hashem’s dynasty by comparing it with other entities. Yalkut Yosef defends the minhag that one’s intent isn’t to compare Hashem to anything and it is just for honor to mention them. Mayim Chaim 2:17 agrees.</ref>
# Some say that one should ask permission from the wife of the host in the zimmun as well.<ref>[https://eretzhemdah.org/newsletterArticle.asp?lang=he&pageid=48&cat=1&newsletter=949&article=3637 Mareh Habazak 5:9] writes that one should ask permission from the wife of the host in the zimmun since it is socially appropriate and nice it should be obligatory. He explains that the asking permission in zimmun isn’t really asking permission but just an honor. See the Sephardim practice of mentioning Shabbat and Yom Tov in the zimmun.</ref>

==Who Should be Given the Honor of Zimmun?==
# If there are guests, the homeowner should honor one of the guests with zimmun and he can even choose one of them who isn't the greatest talmid chacham.<ref>Shulchan Aruch 201:1, Mishna Brurah 201:4</ref>
# If there's no guests, a talmid chacham should be given first right to lead zimmun, afterwards a kohen should be given the right. If the kohan isn't a talmid chacham and there's also a talmid chacham there the talmid chacham may not say that he's giving the zimmun to the kohan based on rights of a kohan but he may give him permission to do the zimmun.<ref>Shulchan Aruch 201:2. The Gemara Megillah 28a explains that a talmid chacham who gives the zimmun to the kohan as a right of him being a kohen it is a disgrace to the Torah.</ref>
# There is no difference for zimmun if the person leading zimmun ate a kezayit of bread and isn't full or whether he's full. Similarly, there's no difference if he ate and drank or just ate. That is only for leading zimmun but not if one person is actually being motzei another person their obligation in Birkat Hamazon.<ref>Mishna Brurah 197:23 writes that even though regarding the obligation of Birchat Hamazon it matters if a person only ate a kezayit or is full or whether they drank, if everyone is fulfilling their own obligation it isn't relevant for zimmun.</ref>

== Who has the obligation?==
# There is only an obligation to have a zimmun if three or more people eat together. The three conditions to be considered “together” is that those who are eating 1) eat while seated, 2) sit at one table, and 3) start or end the meal together. <ref> Shulchan Aruch 193:2 writes that a third person can join two that already started eating if he is “Koveh” (establishes his place) with them. Mishna Brurah 193:21 writes that if one doesn’t eat while sitting and eat at the same table one isn’t considered as being Koveh with the others. Magen Avraham 195:2 and Mishna Brurah 197:3 also include the requirement of sitting at the same table. </ref> They are considered starting together if they all start to eat the first kezayit of bread while the others are still eating that first kezayit.<ref>Tosfot Brachot 45a s.v. shelosha, Vezot Habracha p. 131 citing Rav Elyashiv and Rav Tzvi Weber. He also quotes Rav Sheinberg who said that if they went to wash at the same time it is like they started together.</ref>
===Zimmun When They Didn't Establish Together===
# If two groups ate in different places in the same house and they could see from one group to another, if they have intent (when they began the meal) to join for Zimmun they may join, however, if if they didn’t have intent, then according to Sephardim they may not join for Zimmun, but according to Ashkenazim it’s a dispute whether they may join for zimmun. <Ref>Shulchan Aruch OC 195:1, Mishna Brurah 195:6 </ref>
## If in a school or yeshiva, the students go to lunch at the same time, the group can make Zimmun together even if they sit at separate tables as long as they can see from one table to another. Even if they don’t have enough at each table to make their own Zimmun of ten, they can join together to make a Zimmun of ten. However, it’s preferable that they one time actual say verbally that they intend to eat together. <ref> Yalkut Yosef (vol 3 pg 375) </ref>
# If three people aren’t obligated to make Zimmun as they didn’t join their meals together sitting, on the same table, and starting or finishing together they may not have a zimmun.<ref> Rama 193:3 writes that even if three people aren’t obligated in Zimmun it’s preferable that they make Zimmun because of Berov Am Hadrat Melech, that it’s preferable to honor Hashem in multitudes. Mishna Brurah 193:23 writes that the same would apply if there are more than 3 people. However, Magen Avraham in name of many poskim that since one can’t fulfill the [[Birkat HaMazon]] for another person one is also not allowed to make a zimmun together. Mishna Brurah 193:24 concludes that the Magen Avraham is more logical. Vezot Habracha p. 134 concurs.</ref> Some say that if they sat together but they just started and ended at different times they that they can have a zimmun together.<ref>Rav Shlomo Zalman Auerbach (Minchat Shlomo Brachot 45a cited by Dirshu 193:22)</ref>

==If a Member of the Zimmun Left or Benched==
===If a Member of the Zimmun already Said Birkat Hamazon===
# If three ate together and were obligated in Zimmun and one forgot about Zimmun and said [[Birkat HaMazon]] then the other two can say zimmun with the third. <Ref>Rava Tosfa in Gemara Brachot 50a states that if three people ate together and one said birkat hamazon then the other two can afterwards include him in the zimmun, even though he doesn't fulfill his obligation, they fulfill their obligation. Rambam Brachot 5:14, Rosh Brachot 7:28, and Shulchan Aruch 194:1 codify this as the halacha.</ref> However, if one of the group already answered Zimmun with another group he can’t answer another zimmun of three. <Ref>Rav Hai Goan (cited by Rashba 50a s.v iy nami) understood Rava on 50a to mean that if there were three groups of three people who ate bread together and one from each group joined together for a zimmun the others would be exempted from a zimmun. The reason is that since the original groups only had three people once one of them answered a zimmun he is discounted from their group and as such they can't make a zimmun anymore. The Rashba explains that according to Rav Hai Gaon only if the other person answered a zimmun is he disqualified from joining their group, but if he forgot and say birkat hamazon without a zimun he wouldn't invalidate his group's zimmun and he can join their zimmun although he isn't going to fulfill his obligation. Rama 194:1 holds like Rav Hai Goan. Bet Yosef 193:6 cites it.
* Furthermore, the opinion of Rashi 50b s.v. vlo, Tosfot 50a s.v. aval, and Rambam Brachot 5:11 explain the gemara Brachot 50a to mean that if a person answered a zimmun and then joined another group he can't answer another zimmun. </ref>
===When is it Permitted to Leave?===
# If three people ate in three different groups of three they shouldn't leave their groups and form their own zimmun because doing so will invalidate their original groups.<ref>Rav Hai Goan's understanding of Brachot 50a, Rashba 50a s.v. iy nami, Rama 193:6</ref>
# If three people ate in three groups of four or more people they can leave their groups and form their own zimmun because their original groups will still have their own zimmun.<ref>Rashba Brachot 50a s.v. iy nami, Rama 193:6</ref>
===If a Member of the Zimmun Left===
# If someone in a group of four and one left and they did zimmun while he wasn't there he is exempt from zimmun and he can't later join a zimmun. The same is true if he was part of a group of three and he left and someone else replaced him and they did a zimmun without him, he lost his obligation of zimmun.<ref>Rosh Brachot 7:29 quotes Rabbenu Yehuda who explains that the gemara meant that if the original groups did zimmun the ones who left lost their obligation of zimmun. Even though the Rosh argues with Rabbenu Yehuda, Rabbenu Yonah 36a s.v gemara and Raavad Brachot 5:11 agree with Rabbenu Yehuda. Rashba 50a s.v. iy nami implies that he agrees. Shulchan Aruch OC 193:6 codifies the opinion of Rabbenu Yehuda.</ref>
# If three ate together and one person left he could be called back and Zimmun could be said even if he’s standing by the door next to them, however he should say [[Birkat HaMazon]] where he ate. However, if ten people ate together and one left he should be called back and everyone should sit down for Zimmun. <Ref>Gemara Brachot 45b, Shulchan Aruch OC 194:2, Mishna Brurah 194:8 </ref>

==A Zimmun of Ten==
# If ten people ate bread together, they are supposed to add the word Elokenu in the Zimmun.<ref>Shulchan Aruch 192:1</ref>
# If seven people ate bread and three people ate a [[kezayit]] of another food or drank a [[reviyit]] of a drink<ref>The Kol Bo 25 cited by Bet Yosef has a doubt whether those joining have to eat a kezayit or reviyit of drink to join or anything is sufficient. Shulchan Aruch rules that a kezayit of food or reviyit of drink is necessary.</ref> other than water, they can join together for a Zimmun with the insertion of Elokenu. If there are only six people who ate bread they can't make a Zimmun with Elokenu. <ref>Shulchan Aruch 197:2. Rav is quoted in Gemara Brachot 48a as saying that if one of the ten ate a vegetable he can join for a zimmun. Tosfot s.v. tisha adds that even drinking counts like eating. Rambam Brachot 5:8, Tur and Shulchan Aruch 197:2 codify this gemara.
* Rabbi Zeira asked whether two or three people who ate a vegetable can join and Rav Yehuda told him that they could. Rabbi Zeira didn't ask whether four who ate vegetables can join because he thought that you need a significant majority. Rabbi Yirmiya argued that four could join which there is still a majority of those who had bread. Rashi understands that Rabbi Zeira didn't ask original because of his idea but really he regretted that he didn't ask about four. The Bet Yosef 197:2 explains for the Rambam and others that Rabbi Zeira was steadfast in his opinion that four can't join. Interestingly, the Or Zaruah 1:197 cited by Bet Yosef in fact holds that four can join. Shulchan Aruch doesn't hold like the Or Zaruah.</ref>
# According to Sephardim, one doesn't have to stand for the word Elokenu in the Zimmun. <ref>Halacha Brurah 192:12</ref> Some Ashkenazim have the custom to stand for the word Elokenu in a zimmun of ten, however those who don't stand have what to rely on.<Ref>Sh"t Bear Moshe 1:2 compares standing for Elokenu of zimmun to standing for barchu and concludes that one should stand but if one doesn't there is what to rely upon. [https://www.yutorah.org/sidebar/lecture.cfm/897474/rabbi-hershel-schachter/berachos-87-44b-45b-lishmor-chukav-zman-tefillin-muktzeh-mayim-letzmao-zimmun-/ Rav Schachter (Brachot Shiur 87 at the end)] said that Rav Soloveitchik's minhag was not to stand for Elokenu of zimmun of ten but those who do stand think that it is like a dvar shebekedusha (Kesef Mishna Brachot 5:7).
* Is Zimmun a Dvar Shebekedusha? The Rambam Brachot 5:7 writes that even though women can have a zimun on their own they can’t have a zimun of ten with Elokenu. (Interestingly, the Sefer Meorot Brachot 45a argues on the Rambam.) Kesef Mishna Brachot 5:7 explains that a zimun with Elokenu is a dvar shebekedusha. Meiri Brachot 47b s.v. nashim, Bach 199:7, Perisha 199:16, Ateret Tzvi 199:5, and Mishna Brurah 199:15 agree with this statement explicitly. However, Even Haazel Brachot 5:7 and Divrei Yirmiyahu Brachot 5:7 argue that zimun with Elokenu really isn’t a dvar shebekedusha but requires a minyan for the respect of Hashem’s name (Brachot 45b) and that’s why a child can join for zimun. (See Meiri who tries to address this.) Kavod Yom Tov Brachot 5:7 provides a compromise calling it a minor dvar shebekedusha.</ref>

==Two who ate together==
# Three who ate together must do Zimmun and each one is not allowed to leave the Zimmun. However, if there’s six or more in the Zimmun, the group is allowed to split into two groups of three. If there’s ten then each one isn’t allowed to leave the Zimmun as they are obligated in Zimmun with a mentioning of Hashem’s name. However, if there’s twenty the group may split into two groups of ten. <Ref>S”A 193:1 </ref>
# Some say that it’s always preferable to join together in a larger group while others contend that once one is joining in a group of three or ten there’s no obligation to join in a larger group. <Ref>Rama 193:2, Mishna Brurah 193:11 </ref>
# If three people ate together in the beginning or they finished together (and it’s considered as if they finished together if they still would eat something had if be brought to them) then there’s an obligation of Zimmun. <Ref>Mishna Brurah 193:19 </ref>
# Two who ate together aren't obligated in Zimmun and therefore, they should say [[Birkat HaMazon]] to themselves.<ref>The Gemara Brachot discusses whether two people can create a zimmun. Rabbi Yochanan holds that two people can't have a zimmun but Rav holds they can. The Rif 33a, Rosh Brachot 7:6, Or Zaruah Brachot n. 184, and Rambam Brachot 5:16 hold like Rabbi Yochanan. Shulchan Aruch 193:1 codifies the opinion of Rabbi Yochanan. </ref> However, if one of them doesn’t know how to say [[Birkat HaMazon]] and the other does, then the one who knows may say it aloud and fulfill the obligation of the one who doesn't know as long as the one saying has intent to fulfill the obligation of the other, and the one listening has intent to fulfill his obligation. <ref>Gemara 45b establishes that if someone doesn't know how to say birkat hamazon he can fulfill his obligation by listening to someone who does know how to say birkat hamazon. Rif 33a, Rosh 6:7, Rambam Brachot 5:15, and Shulchan Aruch 193:1 quote this as the halacha. </ref>
# According to many opinions it is crucial that the one who is listening understand the [[Birkat HaMazon]]. Some poskim are lenient and add that such was the minhag. <Ref>Tosfot Brachot 45b s.v. shani concludes that if a person doesn't understand the birkat hamazon he can't fulfill his obligation with a zimmun. Mordechai, Or Zaruah Brachot n. 186, Rabbenu Yonah Brachot 33a s.v. vnira, and Rosh Brachot 7:6 agree. However, the Rosh cites Rashi who held that even if those listening don't understand they can fulfill their obligation by listening to birkat hamazon in Hebrew as we find by Megillah 17a. Tur and Shulchan Aruch 193:1 hold like the Tosfot. Darkei Moshe 193:1 writes that the minhag is to rely on Rashi. Magen Avraham 193:2 and Mishna Brurah 193:5 accept the Darkei Moshe.
* The Birkat Avraham 9:287 (cited by Olot Tamid 193:2) writes that even Shulchan Aruch would accept that for a zimmun of three it is possible to fulfill the obligation of someone who doesn't understand Hebrew and it is only an issue if there's only two people. However, the Olot Tamid argues that Shulchan Aruch doesn't distinguish. (Tosfot Brachot 45b s.v. shani explicitly is against the Birkat Avraham.) Biur Halacha 193:1 s.v. eino cites the Birkat Avraham.</ref>
===Two Who Ate Bread and a Third Ate Other Foods===
# If two people ate bread and a third person ate a [[kezayit]] of another food, some rishonim hold that they may not join together to make a zimmun, while other rishonim hold that they may join together for a zimmun. Ideally the third person should eat bread and join for a zimmun. If he doesn't want to, they can join for a zimmun of three. <Ref>
* Rif Brachot 35b holds that someone who ate something besides bread can be counted for a zimmun of ten and not for a zimmun of three. Rambam Brachot 5:8, Rashba Brachot 48a s.v. ulinyan, and Sar Mkusi (Tosfot Brachot 48a s.v. tisha) agree. However, the Ri (Tosfot Brachot 48a s.v. tisha), Rabbenu Yonah 35b s.v. vafilu, and Rosh Brachot 7:21 argue that there’s no distinction between a zimun of three and ten and one person who ate something besides bread can join a zimun of three.
* According to Tosfot unlike Rif and Rambam, what do you need to eat? Tosfot 48a s.v. tisha says that anything including a drink is sufficient. Bet Yosef 197:3 cites the Kol Bo 25 who says that you can only join a zimmun of three if you ate mezonot.
* Shulchan Aruch 197:3 writes that there are three opinions as to whether two who ate bread may join in a zimmun with a third person who didn't eat bread. The first opinion holds that one may not join together for a three person zimmun unless all three people ate bread. The second opinion holds that they may join together as long as the third person ate [[mezonot]]. The last opinion holds that as long as the third person ate anything, they may join together for a zimmun. Shulchan Aruch writes that in order to avoid a dispute one should not allow a third person who doesn't want to eat bread to join with the first two who are eating bread. The Mishna Brurah 197:22, however, writes that the minhag is in accordance with the last opinion allowing a zimmun of three as long as the third person ate something. Halacha Brurah 197:12 also writes that some are lenient. Chacham Ovadia Yosef in Sh"t Yechave Daat 4:13 (in the footnote) quotes the Knesset HaGedola who says that the minhag is to allow a zimmun of three as long as the third person ate something. He explains that the only reason Shulchan Aruch said one should avoid such a zimmun is because in his day people used to listen to the [[birkat hamazon]] of the leader of the zimmun, however, nowadays since everyone says the [[birkat hamazon]] to themselves such a zimmun is allowed. Mishna Brurah 197:20 notes that the third person must eat at least a [[kezayit]] in order to obligate a bracha achrona. Kitzur Shulchan Aruch 45:10, Shulchan Aruch 196:3, and Ben Ish Chai (Korach n. 5) say that ideally the third person joining two others who ate bread for a zimmun should have at least a kazayit of mezonot or wine but it is permissible to join as long as he had a kazayit of any other fruit, vegetable, or drink besides water. </ref>
# If two people eat bread together and a third person ate a [[kezayit]] of another food, if one of those who ate bread said [[Birkat HaMazon]] without Zimmun, many poskim hold that there is no obligation of Zimmun.<ref>Beiur Halacha 194:1 s.v. Echad cites the Eliyah Rabba who has a safek about this and concludes that there is no obligation for Zimmin. He quotes the Maamar Mordechai, Birkei Yosef, and Magen Giborim as agreeing. Sefer Keysad Mezamnin (9:22, p. 123) concurs.</ref>
# If two people eat bread together and a third person ate a [[kezayit]] of another food, if the one who ate the other food said a [[Bracha Achrona]] without Zimmun, there is no obligation of Zimmun.<ref>Chaye Adam 48:1 writes that if two people eat bread together and a third person ate a [[kezayit]] of another food, if the one who ate the other food said a [[Bracha Achrona]] without Zimmun, there is no obligation of Zimmun since the one who ate food other than bread had a non-permanent meal to begin with and has already made a bracha achrona. Sefer Keysad Mezamnin (9:20, p. 122) concurs.</ref>

==Who can join a Zimmun==
===Women===
# Women who ate with a group of men who became obligated to make a zimmun are obligated to join in their zimmun. <ref>Kitzur Shulchan Aruch 45:22</ref>
# Women who ate together are obligated to make a zimmun and even if their are ten woman they say the zimmun as if they were a group of three. <ref>Shulchan Aruch 199:6</ref>

===Children===
# The Ashkenazic minhag is not to include children under Bar mitzvah for zimmun<Ref>Rama 199:10, Kitzur Shulchan Aruch 45:22 </ref>, while the Sephardic minhag is to include children of age 6 who know to whom they are [[saying Birkat HaMazon]]. Some are Machmir for age 9 in general, or, at least, for zimmun BaShem <ref>
====Counting a Kattan in General====
The Gemara (Berachot 47b-48a) has a series of statements about being able to make a zimmun with two people and a Sefer Torah, Shabbat, or just by virtue of the fact that they're both Talmidei Chachamim who can speak in Halacha. Then, the Gemara quotes R' Yochanan that one can make a zimmun with a Kattan Poreach, and then it brings a Baraita to support that. Afterwards, the Gemara says the Halacha does not follow any of the above statements rather, the Halacha follows Rav Nachman that a Kattan who knows to whom we pray may be counted towards a zimmun. The Gemara continues to bring a story about how Rabbah asked young Abaye and Rava whom we recite Birkat Hamazon to and how they answered correctly.
 
* There are three basic approaches in the Rishonim as to how to read the Gemara, resulting in the following opinions regarding whom we count for a zimmun.
# The Rif (Berachot 35a) quotes Rav Hai Gaon who holds one may count any Kattan who knows whom we say Birkat Hamazon to, even from nine or ten years old. Rambam (Bracha 5:7) and Rabbenu Yonah (Brachot 35a s.v. aval) agree. He mentions that a child can be counted from eight or nine years old.
# Rabbeinu Chananel (quoted by Rabbenu Yonah) is of the opinion that a twelve year old, similar to a concept we find by [[Nedarim]] (Mufla Samuch LaIsh), may be counted for a Minyan, if he knows to whom we recite Birkat Hamazon. Ramban (Chidushim Brachot 48a) rejects this opinion saying that it is without proof.
# The Rosh (Berachot 7:20) is strict for a Yerushalmi that one may never count anyone below the age of thirteen for a Minyan. Tosfot 48a s.v. leyt agrees. The Beit Yosef (199:10) adds that the Hagahot Maimoniot (Berachot 5:6), Samag (Aseh 27), and Maharik (Shoresh 49) also hold like the Rosh, and Rabbeinu Yonah testifies that many of his contemporary Chachamim acted that way.
# The Raavad (as quoted by Ramban Chidushim Brachot 48a, see Raavad on Rif Brachot 35b) argues that a child can join for a zimmun of ten and not three. Tur 199:10 quotes Rabbenu Peretz and Rav Hai Goan who make such a distinction. Ramban (Milchamot 35b and Chidushim 48a) argues that there's no difference. Also, the Rambam Brachot 5:7 explicitly writes that there's no distinction. Shulchan Aruch 199:10 rules like the Rambam. How many children can join for a zimun of ten? The Bet Yosef 199:10 cites the Kol Bo (ch. 25) who says that we can even have 3 children. The Baal Hameor Brachot 35b holds that you can join even 4 children for a zimun. The Ramban Milchamot 35b argues only one. Also, the Shiltei HaGiborim Brachot 35a n. 5 citing the Riaz says only one child can join. Magen Avraham 199:6 and Birkei Yosef 199:3 hold like the Riaz to only join one child for a zimun of ten.
* In the end, Shulchan Aruch OC 199:10, rules like the Rif and Rambam against the Rosh. Rabbenu Yonah Brachot 35b s.v. aval writes that a child can join for a zimmun but not for a minyan since for zimmun each person can fulfill their own obligation of Birkat Hamazon, however, for minyan the Dvar Shebekedusha is something that only a congregation can say and not an individual. Magen Avraham 199:6 agrees. The Darkei Moshe 199:4 says their Minhag is like the Rosh. (See Yabia Omer OC 4:9:2-3 and OC 1:42:4 regarding the distinction between using a Kattan for zimmun and not for Tefillah).
====A Lower Age Limit====
The Bet Yosef (199:10) discusses according to those who include a child whether there is a specific age limit. The Rif 35a mentions the child has to be nine or ten, Rabbenu Yonah 35a s.v. katan quotes the Rif as holding eight or nine, and Rambam Brachot 5:7 says seven or eight. The Bet Yosef writes that it seems that these ages aren't specific as long as they really know who they are saying Birkat Hamazon to. However, he cites the Rashba (Berachot 48a s.v. vleyt) and Rivash (Siman 451) both hold that the child needs to be a certain age of Chinuch and not just that he knows to whom he is saying Birkat Hamazon. Shulchan Aruch 199:10 writes that we include a child for zimmun and it isn't clear from what age. Gra on 199:10 assumes that he follows the Rivash.
 
The Magen Avraham 199:6 writes nine or ten. Birkei Yosef 199:4 writes that even though it seems Shulchan Aruch really a child can be counted even as old as six years old, we should be strict for the Magen Avraham since many opinions don't like like the Rif in the first place and it is possible that he himself would only say it from nine years old specifically. In Shiurei Beracha (199:2) he found the Sefer HaOrah of Rashi ch. 44 who also says from the age of nine or ten. The footnotes of Peat David points out that this quote is from the Rif but certainly wasn't authored by Rashi. Machatzit HaShekel 199:6 agrees with Chida.
 
The Maamar Mordechai (199:4) broadens the discussion about this comment of the Magen Avraham. Every child reaches chinuch at a different age, so the Magen Avraham was just picking one and intended for us to be Somech on what it says in Beit Yosef. He disagrees with the Chidah's reading of the Magen Avraham and thinks that it's Lefaresh and not Lachalok, and he finishes by pointing to 284:4.
 
The Kaf HaChaim (199:29) and Piskei Teshuvot (199:5) are Machmir for the Chidah.
 
In Yabia Omer (2:OC:13:11), regarding the how old a child must be for one to answer Amen to his Beracha, Rav Ovadia says that the Chidah strayed from the Kav and there's no need to be Machmir as there's no Beracha Levatala. Therefore, he paskens from six. Elsewhere (OC 8:25:8) he adds a Rov that Chareidi kids know whom they're mevarech to and that one can use a Safek Sefeka if he's not sure if the kid is six.
 
The Ben Ish Chai (Shanah Rishonah Korach 11) says from age nine, but Rav Ovadia (Yabia Omer 9:OC 91:8:3) says Lo Dak (as is Mashma from his Lashon about Maran and the Minhag of Baghdad following Maran), unlike the Kaf HaChaim (199:29) who took it literally. It seems to be Bedaat Maran, so it would depend how you read the Magen Avraham, (like the Chidah or the Maamar Mordechai). Either way, the Ben Ish Chai recommends finding a Gadol if possible.
 
The Ohr Letzion (2:13:11) distinguishes between a zimmun of three and one of ten. For the former, six years old is sufficient, but one should be machmir for a zimmun bashem for nine years. Rav David Yosef (Halacha Berurah 199:13) disagrees on behalf of his father, though there is no Hasaga in Rav Ovadia's Hearot on the volume (9:108).
 
Vezot HaBeracha (pg 132) paskens like Chacham Ben Tzion, and Rav Mordechai Eliyahu comments that he disagrees and even allows for zimmun of ten from age six. The latter emphasizes that each Kattan Lifum Chorfeh, everybody reaches that point of understanding at a different age. The fact that Rav Mordechai Eliyahu holds from age six may be a good indication that he read the Ben Ish Chai like Rav Ovadia.
 
The Birkat Hashem (2:6:25) is also lenient from age six for both 3 and 10, and in footnote 90, he gives three explanations for why we should not follow the Birkei Yosef's Chumra. Firstly, the Chidah might not have meant it LeHoraah, but rather for Yechidim, as he described in Choshen Mishpat 25:6. Next, it's just not Muchrach, and, lastly, had he seen the other Rishonim and understood the Rif, he would have been Chozer Bo.
 
See further in Yechaveh Daat 4:13 and Yitzchak Yeranen 5:11.

</ref>
#Those who include Ketanim may do so for both a zimmun of three and a zimmun of ten<ref>The Tur (199:10) quotes a dispute between the Rambam (5:7), who says he can be Mitztaref for both a regular zimmun and a zimmun baShem, and R' Peretz, who holds that it's only for a zimmun of ten. The Beit Yosef adds that the latter is also the opinion of Rav Hai Gaon, Tosafot (48a DH veleit), and the Mordechai (Berachot 172) quoting Rabbeinu Tam. He explains that they holds such because we're more strict about zimmun of three than a zimmun of ten, however, the Mordechai records that the Rabbeinu Tam didn't want to rely on his opinion in practice. The Orchot Chaim (39) quotes the Raavad (Temim Deim n. 1) as also holding this way because we go out of our way to enable making a zimmun of ten to praise Hashem with His name but a zimmun of three is insufficient reason to for us to accept the minor. The Shulchan Aruch (199:10) paskens like the Rambam.
</ref> but not Panim Chadashot or Sheva Berachot.<ref>The Kaf HaChaim (199:31) quotes Poskim who say that a Kattan may not, however, count towards a Minyan or Panim Chaddashot for Sheva Berachot. This is also the ruling of Rav Mordechai Eliyahu (in his comments to Vezot HaBeracha pg. 132). See also Yalkut Yosef.</ref>
#The Kattan should have have bread in order to be counted for three.<ref>The Birkat Hashem (vol. 2 ch. 6:25 fn. 90) says that to join a zimmun of three, he has to eat bread or Mezonot, not just a vegetable based on a Safek Sefeka. Although, for ten, even a vegetable is sufficient.</ref>
# Contemporary Poskim agree that this does not extend including one Kattan regardless of the size of zimmun.<ref>Rav Yosef Karo (Beit Yosef 199:10) quotes the Kol Bo (Siman 25) that there must always be a Rov Nikar of Gedolim, so a regular zimmun can have a maximum of one Kattan and a zimmun of ten can have up to three.
* The Mishnah Brurah 199:25 quotes the Magen Avraham (199:6) quoting the Shiltei HaGibborim (Berachot 35 1:5) that only one Kattan may be counted. In the Shaar HaTziun (199:14) he says the Magen Avraham and Birkei Yosef both say this bedaat Maran. Upon reading the Birkei Yosef (199:3), it's clear that the Chidah felt Maran actually holds like the Kol Bo, who allows one to use many Ketanim as long as there's a Rov Nikar of Gedolim. Rather, the Birkei Yosef was being Machmir for the Riaz, because many poskim sound that way. This really isn't a Shaylah for Ashkenazim.
* The Kaf HaChaim (199:30), Birkat Hashem (vol. 2 ch. 6:25), Halacha Berurah (199:13), Yalkut Yosef 199:4 (199:6 in Kitzur Shulchan Aruch), and Piskei Teshuvot (199:5) all hold say one may only use one Kattan regardless. The Birkat Hashem quotes many Sepharadi Poskim, such as the Birkei Yosef, Erech HaShulchan (199:2), Kaf HaChaim ibid, Siddur Beit Menuchah, Chessed LeAlaphim, and Yechaved Daat 4:13.</ref>
#If a Sepharadi, Ashkenazi, and Kattan (Sepharadi) eat bread together, they may make a zimmun if the Sepharadi leads. If they're ten total, consisting of eight Sepharadim, and Ashkenazi, and a Kattan, they Sepharadim may make a zimmun baShem, but the Ashkenazim should answer quietly without Hashem's name in a way that no one will notice the omission.<ref>VeZot HaBeracha (pg. 132) quotes the ruling of R' Chaim Pinchas Sheinberg and Rav Mordechai Eliyahu that if a Sepharadi, Ashkenazi, and Kattan eat together, they may make a zimmun and the Sepharadi should be Mezamen. Moreover, Rav Shlomo Zalman Auerbach holds that if they're eight Sepharadim, an Askenazi, and a Kattan, one of the Sepharadim should make a zimmun BaShem, but the Ashkenazi should answer quietly without the Shem. This is also the ruling of the Piskei Teshuvot (199:5) and it's quoted in Yalkut Yosef (Heb-Eng) there.</ref>
#Three Ketanim who eat together may not make their own zimmun<ref>The Perishah had a Girsa in the Tur that ketanim could make their own zimmun, but the Kaf HaChaim (199:18) points out from Maamar Mordechai (199:2) and Yafeh LeLev (199:2) that the Turim printed from the times of Maran and the Bach did not have that Girsa. Neither did the Rambam or Shulchan Aruch themselves. Rav David Yosef (Halacha Berurah 199:14) says that three ketanim who eat together should not make their own zimmun.</ref>
# Ashkenazi Ketanim should still answer to a zimmun that they hear according to how much they ate with those bentching.<ref>The Piskei Teshuvot (199:5) says that they should answer as appropriate to other people's zimmun based on [[Chinuch]] if they ate together with those making a zimmun.</ref>
#Some say that two adult women and a female minor who eat together may make a zimmun.<ref>The Kaf HaChaim (199:21) sounds like they have to be three Gedolot. The Hebrew-English Yalkut Yosef in the footnotes quotes a Maayan Omer (pg 305) that says it's permissible.</ref>

==Zimmun after someone already Benched==
# If three people ate bread together, and one forgot to wait for Zimmun, the other two can do Zimmun with the one who already Benched. <ref> S”A 194:1 writes that if one out of three people in a Zimmun said [[Birkat HaMazon]] they can still make a Zimmun to fulfill the obligation of the two and the one who said [[Birkat HaMazon]] will not fulfill his obligation because a Zimmun must be said before [[Birkat HaMazon]]. </ref>
# If three people ate bread together, and two forgot to wait for Zimmun, the other one can not do Zimmun with the ones who already Benched. <ref> The Rosh Brachot 7:28 writes that if two of them already said birkat hamazon there's no more obligation of zimmun for any of them. He infers it from the gemara that says only if one already said Birkat Hamazon implying if it was more then there would be no obligation of zimmun anymore. Rashba Brachot 50a s.v. inhu and Hagahot Maimoniyot 5:30 agree. Maamer Mordechai 194:3 and Keysad Mezamnin 194:5 codify this.</ref>
# If four ate bread and two forgot and said birkat hamazon the other two can create a zimmun with one of the ones who already said birkat hamazon.<ref>Maamer Mordechai 194:3 explains that although the Rashba explains that one can only create a zimmun if a majority of the original group is there, since two need to say birkat hamazon they would have a zimmun even if only one of those who already said birkat hamazon would join them. Biur Halacha 194:1 s.v. echad agrees.</ref>
# If three people ate together, two ate bread and one ate a [[Kezayit]] of something else or drank a [[Revi'it]] of a drink (other than water) are obligated to make Zimmun. <ref> Mishna Brurah 197:20 writes that if one out of three people ate a [[Kezayit]] of a food (other than bread) or drank a reviyat of drinks (other than water), the three people can still make Zimmun. </ref>
# If one of three only had a [[Kezayit]] of another food or a reviyat of drinks, and one of those who ate bread forgot to wait for Zimmun and Benched, the other one who ate bread can no longer make Zimmun. <Ref> Eliya Rabba has a doubt about the case where two ate bread with someone who ate a kezayit of another food and one who ate bread said birkat hamazon if they can still have a zimmun. Perhaps since majority of the group still didn't say a bracha achrona they can have a zimmun or perhaps since only the one who had bread and still didn't say birkat hamazon needs a zimmun the obligation of the zimmun disappeared. He concludes that the latter approach is more reasonable. Birkei Yosef (Shiurei Bracha 194:1), Maamar Mordechai 194:3, Magen Giborim (Elef Hamagen 194:1), and Biur Halacha 194:1 s.v. echad agree. Maamer Mordechai elaborates that according to the Rosh the one who already said birkat hamazon is like someone who ate a kezayit of another food so if the other two ate bread that would create a zimmun. But according to the Rambam that someone who ate a kezayit of another food can't join for a zimmun of three the one who already said birkat hamazon is better than someone who ate a kezayit but either way in this case there's no zimmun.</ref>
# If one of three only had a [[Kezayit]] of another food or a reviyat of drinks, and the one who didn’t eat bread forgot to wait for Zimmun and made [[Bracha Achrona]], the other two who ate bread can no longer make Zimmun. <Ref> Magen Avraham 197:4 quotes the Aguda who writes that if one who didn't eat bread forgot and made a bracha achrona he is no longer included in the zimmun at all and it is unlike someone who ate bread and then forgot and recited birkat hamazon. Maamar Mordechai 194:3 and Mishna Brurah 197:9 agree.</ref>

==Safek Zimmun==
# If there’s a doubt whether Zimmun was made or not (or in general a doubt concerning Zimmun) one should be strict to say Zimmun and in a Zimmun of 10 one shouldn’t add Hashem’s name. <ref> Mishna Brurah (Beiur Halacha 197 s.v. Imahem) quotes the Pri Megadim and Chaye Adam who write that if there’s a safek by zimmun one should say it however by the Zimmun of ten people one shouldn’t say it because it includes Hashem’s name.</ref>
==Eating after the Zimmun==
# If two of the three people want to have a zimmun and one person isn't finished they can have a zimmun and the one who didn't finish will answer the zimmun and then continue to eat and recite birkat hamazon after he finishes eating. <ref>Gemara Brachot 45b, Shulchan Aruch OC 200:1</ref>
# How much of Birkat Hamazon does he have to heard before he can start eating again? Ashkenazim need to wait until the mezamen finishes Hazan Et Hakol, but Sephardim can eat immediately after they hear the mezamen say baruch she'achalnu ubituvo chayinu.<ref>Tosfot Brachot 46a s.v. ad understands that the gemara is discussing when you listen to a zimmun and plan to eat again how much of birkat hamazon do you need to listen to and he says we hold like Rav Sheshet that you need to listen until Hazan Et Hakol. However, the Rosh Brachot 7:12 cites Tosfot and then cites the Rif who follows Rav Nachman who says zimun ends at baruch she'achalnu. Shulchan Aruch 200:2 rule like Rav Nachman and Rama like Rav Sheshet.</ref>
# If one of the three people is finished eating and the other two don't mind they are allowed to be nice and let the one who finished do zimmun and then they'll continue to eat after the zimmun.<ref>Gemara Brachot 45b records the story with Rav Papa and someone else stopped their meal for one other, which the Gemara says isn't necessary but is considered going beyond the letter of the law. Shulchan Aruch 200:1 codifies this.</ref>

==Saying [[Birkat HaMazon]] aloud==
# The original establishment was that the one doing Zimmun would read the entire [[Birkat HaMazon]] out loud. Nowadays, the practice is that everyone say it silently to themselves. <Ref> Vezot HaBracha (pg 128, chapter 14) quotes that Panim Meirot that the original establishment was that one person say it aloud and everyone listen. However, S”A 183:7 writes that the practice that should be followed nowadays is that one person say it aloud and everyone to follow along Bracha by Bracha. </ref>
# According to Ashkenazim it’s preferable to finish the Bracha before the Mezamen (one doing the Zimmun) and then when the Mezamen finishes answer [[Amen]]. According to Sephardim there’s no reason to finish before the Mezamen and if one did, nonetheless, one doesn’t answer [[Amen]]. <Ref>S”A and Rama 183:7, Vezot HaBracha (pg 128, chapter 14) </ref> See further on the [[Birkat HaMazon]] page.
# If it’s difficult to listen to the entire [[Birkat HaMazon]] out loud one should at least listen to the primary part of the Bracha, which according to Sephardim is Birkat Hazimmun (the words “Baruch SheAchalnu…Chayinu”) and according to Ashkenazim is through Birkat HaZan (the first Bracha of [[Birkat HaMazon]]). Therefore according to Ashkenazim the Mezamen (even if he is Sephardi) must say the first Bracha out loud and everyone should say it silently along with the Mezamen. <Ref>S”A and Rama 200:1 identify clearly the crucial part of Zimmun, according to S”A it is the Zimmun of Baruch SheAchalnu and according to the Rama it is including the first Bracha. Mishna Brurah 183:28 holds that Ashkenazim should at least say the first Bracha quietly together with the Mezamen and those who have the minhag that everyone just says it to themselves are mistaken. This is also the opinion of Vezot HaBracha (pg 129, chapter 14) and he warns that not doing so is against the halacha. Vezot HaBracha (pg 335) quotes Rav Wosner in Kovetz MeBet Levi (Nissan 5758) who defends the minhag slightly. Yalkut Yosef (vol 3 pg 371) says that a Sephardi who is a Mezamen for Ashkenazim should say the first Bracha out loud. [https://www.yutorah.org/sidebar/lecture.cfm/897474/rabbi-hershel-schachter/berachos-87-44b-45b-lishmor-chukav-zman-tefillin-muktzeh-mayim-letzmao-zimmun-/ Rav Schachter in Brachot Shiur 87 (min 70)] said that Ashkenazim should have the mezamen say the entire birkat hamazon out loud slowly and everyone say it along with him and if they don't so they aren't fulfilling zimun.</ref>
# According to Ashkenazim, if there’s a large group and those [[benching]] will not hear the Mezamen until the end of the first Bracha it’s preferable for the group to separate into groups of three so that it’s possible to hear the Mezamen until the end of the first Bracha. <Ref>Mishna Brurah 193:17, Vezot HaBracha (pg 129, chapter 14) also quotes the Chazon Ish who argues but still quotes the Mishna Brurah as the primary opinion. </ref>
# It’s preferable that the Mezamen not use a microphone for Zimmun but rather someone with a loud voice do the Zimmun. <Ref>Vezot HaBracha (pg 129, chapter 14) </ref>

==Procedure and Text of Zimmun==
# The Mezamen, who is leading the zimmun, should invite everyone to say [[Birkat HaMazon]]. It may be said in any language. If one wants to say this invitation in Hebrew, one should say "Ten Lanu Kos UNivarech" (if one is [[saying Birkat HaMazon]] over a cup of wine) or "Bau UNivarech" (if one isn't [[saying Birkat HaMazon]] over a cup of wine). If one wants to say this invitation in Aramiac, one should say "Hav Lan UNivarech" or an extended version of this is "Hav Lan VeNivrich LeMalka Iylah Kiddisha", which many Sephardim have the custom of saying. If one wants to say this in Yiddush, the phrase one should say is "Rabbotai Mir Velin Benchin". <ref>The Magen Avraham (Intro to 192) quotes the Zohar which says that words of [[kedusha]] require preparation and that is the basis for the minhag to invite everyone to say Birkat Hamazon. The Magen Avraham writes that the Ashkenazic minhag was to say it in Yiddish with the words "Rabbotai Mir Velin Benchin". The Mishna Brurah 192:2 adds that it may be said in Hebrew with either the phrase "Ten Lanu Kos UNivarech" (if one is [[saying Birkat HaMazon]] over a cup of wine) or "Bau UNivarech" (if one isn't [[saying Birkat HaMazon]] over a cup of wine). The Kitzur Shulchan Aruch 45:6 adds that this invitation could be said in Aramiac with the words "Hav Lan UNivarech." Rav Mordechai Eliyahu (comments to Kitzur Shulchan Aruch 45:12) writes that the Sephardic minhag is to say this invitation in Aramiac with the words "Hav Lan VeNivrich LeMalka Iylah Kiddisha." </ref>
# Those who are participating in the Zimmun should answer to this invitation, according to Ashkenazim, "Yehey Shem Hashem Mivorach MeAtah VeAd Olam", and according to Sephardim, "Shamayim". <ref>The Magen Avraham (Intro to 192), Mishna Brurah 192:2, and Kitzur Shulchan Aruch 45:6 records the Ashkenazic minhag to answer the invitation with the pasuk "Yehey Shem Hashem Mivorach MeAtah VeAd Olam". Rav Mordechai Eliyahu (comments to Kitzur Shulchan Aruch 45:12) writes that the Sephardic minhag is that those participating in the [[Birkat HaMazon]] answer "Shamayim," meaning, that this should be done with the permission of heaven.</ref>
# After the invitation, the mezamen should begin the actual zimmun by saying "Nivarech She'achalnu Meshelo" or with an extended version of "Birshut Malka Iylah Kiddisha UBirshutchem, Nivarach She'achalnu Meshelo", as is the custom of some Sephardim. <ref>Shulchan Aruch 192:1 writes that the mezamen should begin the zimmun by saying "Nivarech She'achalnu Meshelo". Rav Mordechai Eliyahu (comments to Kitzur Shulchan Aruch 45:12) writes that the Sephardic minhag is the mezamen starts the zimmun with the words "Birshut Malka Iylah Kiddisha UBirshutchem, Nivarach She'achalnu Meshelo."</ref>
# Those participating in the zimmun should respond "Baruch She'achlnu Meshelo Ubituvo Chayinu." <ref>Shulchan Aruch 192:1 writes that those participating in the zimmun should respond "Baruch She'achlnu Meshelo Ubituvo Chayinu." </ref>
# Lastly, the mezamen should conclude "Baruch She'achlnu Meshelo Ubituvo Chayinu."<ref>Shulchan Aruch 192:1 writes that the mezamen should conclude "Baruch She'achlnu Meshelo Ubituvo Chayinu."</ref>
# If one hears Zimmun but didn’t eat should answer “Baruch UMevurach Shemo Tamid Leolam VaEd” - ברוך ומבורך שמו תמיד לעולם ועד - which has an acronym בושת לו. <Ref>S”A 198:1, Kitzur Shulchan Aruch 45:20, Vezot HaBracha (pg 129, chapter 14) </ref>

==Sources==
<references/>
[[Category:Brachot]]

Zimmun

2018-04-29T16:08:07Z

Ikesultan: /* If a Member of the Zimmun Left or Benched */

==Shir HaMaalot==
# One should say [[Al Neharot Bavel]] before [[benching]] after a meal and on days when there’s no [[tachanun]] one should say [[Shir HaMaalot]] BeShuv Hashem instead. The minhag is to say [[Shir HaMaalot]] at Seudot mitzvah as well. <Ref>Kitzur Shulchan Aruch 42:5, Mishna Brurah 1:10,11, Piskei Teshuvot 1:14 in the footnote. See also [http://www.yutorah.org/lectures/lecture.cfm/744860/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Al_Naharos_Bavel_and_Shir_Hama'alos Rabbi Aryeh Lebowitz on the Ten Minute Halacha].</ref>
==Obligation of Zimmun==
# If three people eat together are obligated to make a Zimmun before [[benching]] (making [[Birkat HaMazon]]). <ref> S”A 192:1 </ref> Chazal based it on the pasuk “גדלו לה" אתי ונרוממה ה" יחדיו” <ref> Tehilim 34 </ref> and “כי שם ה" אקרא הבו גודל לאלוקונו” <ref> Devarim 30. Gemara [[Brachot]] 45 quoted by the Mishna Brurah 192:1. </ref>.
# Most authorities consider Zimmun to be a rabbinic obligation. <ref> Pri Megadim (A”A 197:2) writes that most authorities consider zimmun to be of rabbinic obligation. Chaye Adam 48:1 writes that Zimmun is derabbanan and some say it’s Deoritta. Chazon Ish (31:1) argues that Zimmun should be Deoritta. </ref>
# Zimmun could be said in any language as the purpose is to introduce the [[benching]] orally and join the group together to praise Hashem. <ref> Zohar (Balak pg 186b) writes that it’s important to precede [[benching]] with “give us a cup to bench” in Hebrew or Aramaic to introduce the [[benching]] to bring the [[kedusha]]. Mishna Brurah 192:2 quotes this and writes the minhag ashkenaz was to say Zimmun in Yiddish “Rabbotei Mir Velin Benchin”. Kol Bo (Siman 25) emphasizes the group merit of the zimmun. </ref>
# Some say that answering Zimmun is considered one of a person’s hundred [[Brachot]] every day. <Ref> Sefer Keysad Mezamnin 1:22 </ref>
# When we say the zimmun Sephardim have a practice of starting “הב לן נברך למלכא עילאה קדישא”. Then for Shabbat they insert “ברשות שבת מלכתא” and for Yom Tov “ברשות יומא טבא אושפיזא קדישא”. For Sukkot the practice is to insert “וברשות שבעה אושפיזין עלאין קדישין”.<Ref>Ben Ish Chai Korach n. 1 records the minhag to insert special requests for permission from Shabbat, Yom Tov, and the Ushpizin. Yalkut Yosef 192:1 agrees. He cites the Yafeh Llev 1:192:5 who argues that this is a real minhag and it appears as though one is believing in two gods. Also he is degrading Hashem’s dynasty by comparing it with other entities. Yalkut Yosef defends the minhag that one’s intent isn’t to compare Hashem to anything and it is just for honor to mention them. Mayim Chaim 2:17 agrees.</ref>
# Some say that one should ask permission from the wife of the host in the zimmun as well.<ref>[https://eretzhemdah.org/newsletterArticle.asp?lang=he&pageid=48&cat=1&newsletter=949&article=3637 Mareh Habazak 5:9] writes that one should ask permission from the wife of the host in the zimmun since it is socially appropriate and nice it should be obligatory. He explains that the asking permission in zimmun isn’t really asking permission but just an honor. See the Sephardim practice of mentioning Shabbat and Yom Tov in the zimmun.</ref>

==Who Should be Given the Honor of Zimmun?==
# If there are guests, the homeowner should honor one of the guests with zimmun and he can even choose one of them who isn't the greatest talmid chacham.<ref>Shulchan Aruch 201:1, Mishna Brurah 201:4</ref>
# If there's no guests, a talmid chacham should be given first right to lead zimmun, afterwards a kohen should be given the right. If the kohan isn't a talmid chacham and there's also a talmid chacham there the talmid chacham may not say that he's giving the zimmun to the kohan based on rights of a kohan but he may give him permission to do the zimmun.<ref>Shulchan Aruch 201:2. The Gemara Megillah 28a explains that a talmid chacham who gives the zimmun to the kohan as a right of him being a kohen it is a disgrace to the Torah.</ref>
# There is no difference for zimmun if the person leading zimmun ate a kezayit of bread and isn't full or whether he's full. Similarly, there's no difference if he ate and drank or just ate. That is only for leading zimmun but not if one person is actually being motzei another person their obligation in Birkat Hamazon.<ref>Mishna Brurah 197:23 writes that even though regarding the obligation of Birchat Hamazon it matters if a person only ate a kezayit or is full or whether they drank, if everyone is fulfilling their own obligation it isn't relevant for zimmun.</ref>

== Who has the obligation?==
# There is only an obligation to have a zimmun if three or more people eat together. The three conditions to be considered “together” is that those who are eating 1) eat while seated, 2) sit at one table, and 3) start or end the meal together. <ref> Shulchan Aruch 193:2 writes that a third person can join two that already started eating if he is “Koveh” (establishes his place) with them. Mishna Brurah 193:21 writes that if one doesn’t eat while sitting and eat at the same table one isn’t considered as being Koveh with the others. Magen Avraham 195:2 and Mishna Brurah 197:3 also include the requirement of sitting at the same table. </ref> They are considered starting together if they all start to eat the first kezayit of bread while the others are still eating that first kezayit.<ref>Tosfot Brachot 45a s.v. shelosha, Vezot Habracha p. 131 citing Rav Elyashiv and Rav Tzvi Weber. He also quotes Rav Sheinberg who said that if they went to wash at the same time it is like they started together.</ref>
===Zimmun When They Didn't Establish Together===
# If two groups ate in different places in the same house and they could see from one group to another, if they have intent (when they began the meal) to join for Zimmun they may join, however, if if they didn’t have intent, then according to Sephardim they may not join for Zimmun, but according to Ashkenazim it’s a dispute whether they may join for zimmun. <Ref>Shulchan Aruch OC 195:1, Mishna Brurah 195:6 </ref>
## If in a school or yeshiva, the students go to lunch at the same time, the group can make Zimmun together even if they sit at separate tables as long as they can see from one table to another. Even if they don’t have enough at each table to make their own Zimmun of ten, they can join together to make a Zimmun of ten. However, it’s preferable that they one time actual say verbally that they intend to eat together. <ref> Yalkut Yosef (vol 3 pg 375) </ref>
# If three people aren’t obligated to make Zimmun as they didn’t join their meals together sitting, on the same table, and starting or finishing together they may not have a zimmun.<ref> Rama 193:3 writes that even if three people aren’t obligated in Zimmun it’s preferable that they make Zimmun because of Berov Am Hadrat Melech, that it’s preferable to honor Hashem in multitudes. Mishna Brurah 193:23 writes that the same would apply if there are more than 3 people. However, Magen Avraham in name of many poskim that since one can’t fulfill the [[Birkat HaMazon]] for another person one is also not allowed to make a zimmun together. Mishna Brurah 193:24 concludes that the Magen Avraham is more logical. Vezot Habracha p. 134 concurs.</ref> Some say that if they sat together but they just started and ended at different times they that they can have a zimmun together.<ref>Rav Shlomo Zalman Auerbach (Minchat Shlomo Brachot 45a cited by Dirshu 193:22)</ref>

==If a Member of the Zimmun Left or Benched==
# If three ate together and were obligated in Zimmun and one forgot about Zimmun and said [[Birkat HaMazon]] then the other two can say zimmun with the third. <Ref>Rava Tosfa in Gemara Brachot 50a states that if three people ate together and one said birkat hamazon then the other two can afterwards include him in the zimmun, even though he doesn't fulfill his obligation, they fulfill their obligation. Rambam Brachot 5:14, Rosh Brachot 7:28, and Shulchan Aruch 194:1 codify this as the halacha.</ref> However, if one of the group already answered Zimmun with another group he can’t answer another zimmun of three. <Ref>Rav Hai Goan (cited by Rashba 50a s.v iy nami) understood Rava on 50a to mean that if there were three groups of three people who ate bread together and one from each group joined together for a zimmun the others would be exempted from a zimmun. The reason is that since the original groups only had three people once one of them answered a zimmun he is discounted from their group and as such they can't make a zimmun anymore. The Rashba explains that according to Rav Hai Gaon only if the other person answered a zimmun is he disqualified from joining their group, but if he forgot and say birkat hamazon without a zimun he wouldn't invalidate his group's zimmun and he can join their zimmun although he isn't going to fulfill his obligation. Rama 194:1 holds like Rav Hai Goan. Bet Yosef 193:6 cites it.
* Furthermore, the opinion of Rashi 50b s.v. vlo, Tosfot 50a s.v. aval, and Rambam Brachot 5:11 explain the gemara Brachot 50a to mean that if a person answered a zimmun and then joined another group he can't answer another zimmun. </ref>
# If three people ate in three different groups of three they shouldn't leave their groups and form their own zimmun because doing so will invalidate their original groups.<ref>Rav Hai Goan's understanding of Brachot 50a, Rashba 50a s.v. iy nami, Rama 193:6</ref>
# If three people ate in three groups of four or more people they can leave their groups and form their own zimmun because their original groups will still have their own zimmun.<ref>Rashba Brachot 50a s.v. iy nami, Rama 193:6</ref>
# If someone in a group of four and one left and they did zimmun while he wasn't there he is exempt from zimmun and he can't later join a zimmun. The same is true if he was part of a group of three and he left and someone else replaced him and they did a zimmun without him, he lost his obligation of zimmun.<ref>Rosh Brachot 7:29 quotes Rabbenu Yehuda who explains that the gemara meant that if the original groups did zimmun the ones who left lost their obligation of zimmun. Even though the Rosh argues with Rabbenu Yehuda, Rabbenu Yonah 36a s.v gemara and Raavad Brachot 5:11 agree with Rabbenu Yehuda. Rashba 50a s.v. iy nami implies that he agrees. Shulchan Aruch OC 193:6 codifies the opinion of Rabbenu Yehuda.</ref>
# If three ate together and one person left he could be called back and Zimmun could be said even if he’s standing by the door next to them, however he should say [[Birkat HaMazon]] where he ate. However, if ten people ate together and one left he should be called back and everyone should sit down for Zimmun. <Ref>Gemara Brachot 45b, Shulchan Aruch OC 194:2, Mishna Brurah 194:8 </ref>

==A Zimmun of Ten==
# If ten people ate bread together, they are supposed to add the word Elokenu in the Zimmun.<ref>Shulchan Aruch 192:1</ref>
# If seven people ate bread and three people ate a [[kezayit]] of another food or drank a [[reviyit]] of a drink<ref>The Kol Bo 25 cited by Bet Yosef has a doubt whether those joining have to eat a kezayit or reviyit of drink to join or anything is sufficient. Shulchan Aruch rules that a kezayit of food or reviyit of drink is necessary.</ref> other than water, they can join together for a Zimmun with the insertion of Elokenu. If there are only six people who ate bread they can't make a Zimmun with Elokenu. <ref>Shulchan Aruch 197:2. Rav is quoted in Gemara Brachot 48a as saying that if one of the ten ate a vegetable he can join for a zimmun. Tosfot s.v. tisha adds that even drinking counts like eating. Rambam Brachot 5:8, Tur and Shulchan Aruch 197:2 codify this gemara.
* Rabbi Zeira asked whether two or three people who ate a vegetable can join and Rav Yehuda told him that they could. Rabbi Zeira didn't ask whether four who ate vegetables can join because he thought that you need a significant majority. Rabbi Yirmiya argued that four could join which there is still a majority of those who had bread. Rashi understands that Rabbi Zeira didn't ask original because of his idea but really he regretted that he didn't ask about four. The Bet Yosef 197:2 explains for the Rambam and others that Rabbi Zeira was steadfast in his opinion that four can't join. Interestingly, the Or Zaruah 1:197 cited by Bet Yosef in fact holds that four can join. Shulchan Aruch doesn't hold like the Or Zaruah.</ref>
# According to Sephardim, one doesn't have to stand for the word Elokenu in the Zimmun. <ref>Halacha Brurah 192:12</ref> Some Ashkenazim have the custom to stand for the word Elokenu in a zimmun of ten, however those who don't stand have what to rely on.<Ref>Sh"t Bear Moshe 1:2 compares standing for Elokenu of zimmun to standing for barchu and concludes that one should stand but if one doesn't there is what to rely upon. [https://www.yutorah.org/sidebar/lecture.cfm/897474/rabbi-hershel-schachter/berachos-87-44b-45b-lishmor-chukav-zman-tefillin-muktzeh-mayim-letzmao-zimmun-/ Rav Schachter (Brachot Shiur 87 at the end)] said that Rav Soloveitchik's minhag was not to stand for Elokenu of zimmun of ten but those who do stand think that it is like a dvar shebekedusha (Kesef Mishna Brachot 5:7).
* Is Zimmun a Dvar Shebekedusha? The Rambam Brachot 5:7 writes that even though women can have a zimun on their own they can’t have a zimun of ten with Elokenu. (Interestingly, the Sefer Meorot Brachot 45a argues on the Rambam.) Kesef Mishna Brachot 5:7 explains that a zimun with Elokenu is a dvar shebekedusha. Meiri Brachot 47b s.v. nashim, Bach 199:7, Perisha 199:16, Ateret Tzvi 199:5, and Mishna Brurah 199:15 agree with this statement explicitly. However, Even Haazel Brachot 5:7 and Divrei Yirmiyahu Brachot 5:7 argue that zimun with Elokenu really isn’t a dvar shebekedusha but requires a minyan for the respect of Hashem’s name (Brachot 45b) and that’s why a child can join for zimun. (See Meiri who tries to address this.) Kavod Yom Tov Brachot 5:7 provides a compromise calling it a minor dvar shebekedusha.</ref>

==Two who ate together==
# Three who ate together must do Zimmun and each one is not allowed to leave the Zimmun. However, if there’s six or more in the Zimmun, the group is allowed to split into two groups of three. If there’s ten then each one isn’t allowed to leave the Zimmun as they are obligated in Zimmun with a mentioning of Hashem’s name. However, if there’s twenty the group may split into two groups of ten. <Ref>S”A 193:1 </ref>
# Some say that it’s always preferable to join together in a larger group while others contend that once one is joining in a group of three or ten there’s no obligation to join in a larger group. <Ref>Rama 193:2, Mishna Brurah 193:11 </ref>
# If three people ate together in the beginning or they finished together (and it’s considered as if they finished together if they still would eat something had if be brought to them) then there’s an obligation of Zimmun. <Ref>Mishna Brurah 193:19 </ref>
# Two who ate together aren't obligated in Zimmun and therefore, they should say [[Birkat HaMazon]] to themselves.<ref>The Gemara Brachot discusses whether two people can create a zimmun. Rabbi Yochanan holds that two people can't have a zimmun but Rav holds they can. The Rif 33a, Rosh Brachot 7:6, Or Zaruah Brachot n. 184, and Rambam Brachot 5:16 hold like Rabbi Yochanan. Shulchan Aruch 193:1 codifies the opinion of Rabbi Yochanan. </ref> However, if one of them doesn’t know how to say [[Birkat HaMazon]] and the other does, then the one who knows may say it aloud and fulfill the obligation of the one who doesn't know as long as the one saying has intent to fulfill the obligation of the other, and the one listening has intent to fulfill his obligation. <ref>Gemara 45b establishes that if someone doesn't know how to say birkat hamazon he can fulfill his obligation by listening to someone who does know how to say birkat hamazon. Rif 33a, Rosh 6:7, Rambam Brachot 5:15, and Shulchan Aruch 193:1 quote this as the halacha. </ref>
# According to many opinions it is crucial that the one who is listening understand the [[Birkat HaMazon]]. Some poskim are lenient and add that such was the minhag. <Ref>Tosfot Brachot 45b s.v. shani concludes that if a person doesn't understand the birkat hamazon he can't fulfill his obligation with a zimmun. Mordechai, Or Zaruah Brachot n. 186, Rabbenu Yonah Brachot 33a s.v. vnira, and Rosh Brachot 7:6 agree. However, the Rosh cites Rashi who held that even if those listening don't understand they can fulfill their obligation by listening to birkat hamazon in Hebrew as we find by Megillah 17a. Tur and Shulchan Aruch 193:1 hold like the Tosfot. Darkei Moshe 193:1 writes that the minhag is to rely on Rashi. Magen Avraham 193:2 and Mishna Brurah 193:5 accept the Darkei Moshe.
* The Birkat Avraham 9:287 (cited by Olot Tamid 193:2) writes that even Shulchan Aruch would accept that for a zimmun of three it is possible to fulfill the obligation of someone who doesn't understand Hebrew and it is only an issue if there's only two people. However, the Olot Tamid argues that Shulchan Aruch doesn't distinguish. (Tosfot Brachot 45b s.v. shani explicitly is against the Birkat Avraham.) Biur Halacha 193:1 s.v. eino cites the Birkat Avraham.</ref>
===Two Who Ate Bread and a Third Ate Other Foods===
# If two people ate bread and a third person ate a [[kezayit]] of another food, some rishonim hold that they may not join together to make a zimmun, while other rishonim hold that they may join together for a zimmun. Ideally the third person should eat bread and join for a zimmun. If he doesn't want to, they can join for a zimmun of three. <Ref>
* Rif Brachot 35b holds that someone who ate something besides bread can be counted for a zimmun of ten and not for a zimmun of three. Rambam Brachot 5:8, Rashba Brachot 48a s.v. ulinyan, and Sar Mkusi (Tosfot Brachot 48a s.v. tisha) agree. However, the Ri (Tosfot Brachot 48a s.v. tisha), Rabbenu Yonah 35b s.v. vafilu, and Rosh Brachot 7:21 argue that there’s no distinction between a zimun of three and ten and one person who ate something besides bread can join a zimun of three.
* According to Tosfot unlike Rif and Rambam, what do you need to eat? Tosfot 48a s.v. tisha says that anything including a drink is sufficient. Bet Yosef 197:3 cites the Kol Bo 25 who says that you can only join a zimmun of three if you ate mezonot.
* Shulchan Aruch 197:3 writes that there are three opinions as to whether two who ate bread may join in a zimmun with a third person who didn't eat bread. The first opinion holds that one may not join together for a three person zimmun unless all three people ate bread. The second opinion holds that they may join together as long as the third person ate [[mezonot]]. The last opinion holds that as long as the third person ate anything, they may join together for a zimmun. Shulchan Aruch writes that in order to avoid a dispute one should not allow a third person who doesn't want to eat bread to join with the first two who are eating bread. The Mishna Brurah 197:22, however, writes that the minhag is in accordance with the last opinion allowing a zimmun of three as long as the third person ate something. Halacha Brurah 197:12 also writes that some are lenient. Chacham Ovadia Yosef in Sh"t Yechave Daat 4:13 (in the footnote) quotes the Knesset HaGedola who says that the minhag is to allow a zimmun of three as long as the third person ate something. He explains that the only reason Shulchan Aruch said one should avoid such a zimmun is because in his day people used to listen to the [[birkat hamazon]] of the leader of the zimmun, however, nowadays since everyone says the [[birkat hamazon]] to themselves such a zimmun is allowed. Mishna Brurah 197:20 notes that the third person must eat at least a [[kezayit]] in order to obligate a bracha achrona. Kitzur Shulchan Aruch 45:10, Shulchan Aruch 196:3, and Ben Ish Chai (Korach n. 5) say that ideally the third person joining two others who ate bread for a zimmun should have at least a kazayit of mezonot or wine but it is permissible to join as long as he had a kazayit of any other fruit, vegetable, or drink besides water. </ref>
# If two people eat bread together and a third person ate a [[kezayit]] of another food, if one of those who ate bread said [[Birkat HaMazon]] without Zimmun, many poskim hold that there is no obligation of Zimmun.<ref>Beiur Halacha 194:1 s.v. Echad cites the Eliyah Rabba who has a safek about this and concludes that there is no obligation for Zimmin. He quotes the Maamar Mordechai, Birkei Yosef, and Magen Giborim as agreeing. Sefer Keysad Mezamnin (9:22, p. 123) concurs.</ref>
# If two people eat bread together and a third person ate a [[kezayit]] of another food, if the one who ate the other food said a [[Bracha Achrona]] without Zimmun, there is no obligation of Zimmun.<ref>Chaye Adam 48:1 writes that if two people eat bread together and a third person ate a [[kezayit]] of another food, if the one who ate the other food said a [[Bracha Achrona]] without Zimmun, there is no obligation of Zimmun since the one who ate food other than bread had a non-permanent meal to begin with and has already made a bracha achrona. Sefer Keysad Mezamnin (9:20, p. 122) concurs.</ref>

==Who can join a Zimmun==
===Women===
# Women who ate with a group of men who became obligated to make a zimmun are obligated to join in their zimmun. <ref>Kitzur Shulchan Aruch 45:22</ref>
# Women who ate together are obligated to make a zimmun and even if their are ten woman they say the zimmun as if they were a group of three. <ref>Shulchan Aruch 199:6</ref>

===Children===
# The Ashkenazic minhag is not to include children under Bar mitzvah for zimmun<Ref>Rama 199:10, Kitzur Shulchan Aruch 45:22 </ref>, while the Sephardic minhag is to include children of age 6 who know to whom they are [[saying Birkat HaMazon]]. Some are Machmir for age 9 in general, or, at least, for zimmun BaShem <ref>
====Counting a Kattan in General====
The Gemara (Berachot 47b-48a) has a series of statements about being able to make a zimmun with two people and a Sefer Torah, Shabbat, or just by virtue of the fact that they're both Talmidei Chachamim who can speak in Halacha. Then, the Gemara quotes R' Yochanan that one can make a zimmun with a Kattan Poreach, and then it brings a Baraita to support that. Afterwards, the Gemara says the Halacha does not follow any of the above statements rather, the Halacha follows Rav Nachman that a Kattan who knows to whom we pray may be counted towards a zimmun. The Gemara continues to bring a story about how Rabbah asked young Abaye and Rava whom we recite Birkat Hamazon to and how they answered correctly.
 
* There are three basic approaches in the Rishonim as to how to read the Gemara, resulting in the following opinions regarding whom we count for a zimmun.
# The Rif (Berachot 35a) quotes Rav Hai Gaon who holds one may count any Kattan who knows whom we say Birkat Hamazon to, even from nine or ten years old. Rambam (Bracha 5:7) and Rabbenu Yonah (Brachot 35a s.v. aval) agree. He mentions that a child can be counted from eight or nine years old.
# Rabbeinu Chananel (quoted by Rabbenu Yonah) is of the opinion that a twelve year old, similar to a concept we find by [[Nedarim]] (Mufla Samuch LaIsh), may be counted for a Minyan, if he knows to whom we recite Birkat Hamazon. Ramban (Chidushim Brachot 48a) rejects this opinion saying that it is without proof.
# The Rosh (Berachot 7:20) is strict for a Yerushalmi that one may never count anyone below the age of thirteen for a Minyan. Tosfot 48a s.v. leyt agrees. The Beit Yosef (199:10) adds that the Hagahot Maimoniot (Berachot 5:6), Samag (Aseh 27), and Maharik (Shoresh 49) also hold like the Rosh, and Rabbeinu Yonah testifies that many of his contemporary Chachamim acted that way.
# The Raavad (as quoted by Ramban Chidushim Brachot 48a, see Raavad on Rif Brachot 35b) argues that a child can join for a zimmun of ten and not three. Tur 199:10 quotes Rabbenu Peretz and Rav Hai Goan who make such a distinction. Ramban (Milchamot 35b and Chidushim 48a) argues that there's no difference. Also, the Rambam Brachot 5:7 explicitly writes that there's no distinction. Shulchan Aruch 199:10 rules like the Rambam. How many children can join for a zimun of ten? The Bet Yosef 199:10 cites the Kol Bo (ch. 25) who says that we can even have 3 children. The Baal Hameor Brachot 35b holds that you can join even 4 children for a zimun. The Ramban Milchamot 35b argues only one. Also, the Shiltei HaGiborim Brachot 35a n. 5 citing the Riaz says only one child can join. Magen Avraham 199:6 and Birkei Yosef 199:3 hold like the Riaz to only join one child for a zimun of ten.
* In the end, Shulchan Aruch OC 199:10, rules like the Rif and Rambam against the Rosh. Rabbenu Yonah Brachot 35b s.v. aval writes that a child can join for a zimmun but not for a minyan since for zimmun each person can fulfill their own obligation of Birkat Hamazon, however, for minyan the Dvar Shebekedusha is something that only a congregation can say and not an individual. Magen Avraham 199:6 agrees. The Darkei Moshe 199:4 says their Minhag is like the Rosh. (See Yabia Omer OC 4:9:2-3 and OC 1:42:4 regarding the distinction between using a Kattan for zimmun and not for Tefillah).
====A Lower Age Limit====
The Bet Yosef (199:10) discusses according to those who include a child whether there is a specific age limit. The Rif 35a mentions the child has to be nine or ten, Rabbenu Yonah 35a s.v. katan quotes the Rif as holding eight or nine, and Rambam Brachot 5:7 says seven or eight. The Bet Yosef writes that it seems that these ages aren't specific as long as they really know who they are saying Birkat Hamazon to. However, he cites the Rashba (Berachot 48a s.v. vleyt) and Rivash (Siman 451) both hold that the child needs to be a certain age of Chinuch and not just that he knows to whom he is saying Birkat Hamazon. Shulchan Aruch 199:10 writes that we include a child for zimmun and it isn't clear from what age. Gra on 199:10 assumes that he follows the Rivash.
 
The Magen Avraham 199:6 writes nine or ten. Birkei Yosef 199:4 writes that even though it seems Shulchan Aruch really a child can be counted even as old as six years old, we should be strict for the Magen Avraham since many opinions don't like like the Rif in the first place and it is possible that he himself would only say it from nine years old specifically. In Shiurei Beracha (199:2) he found the Sefer HaOrah of Rashi ch. 44 who also says from the age of nine or ten. The footnotes of Peat David points out that this quote is from the Rif but certainly wasn't authored by Rashi. Machatzit HaShekel 199:6 agrees with Chida.
 
The Maamar Mordechai (199:4) broadens the discussion about this comment of the Magen Avraham. Every child reaches chinuch at a different age, so the Magen Avraham was just picking one and intended for us to be Somech on what it says in Beit Yosef. He disagrees with the Chidah's reading of the Magen Avraham and thinks that it's Lefaresh and not Lachalok, and he finishes by pointing to 284:4.
 
The Kaf HaChaim (199:29) and Piskei Teshuvot (199:5) are Machmir for the Chidah.
 
In Yabia Omer (2:OC:13:11), regarding the how old a child must be for one to answer Amen to his Beracha, Rav Ovadia says that the Chidah strayed from the Kav and there's no need to be Machmir as there's no Beracha Levatala. Therefore, he paskens from six. Elsewhere (OC 8:25:8) he adds a Rov that Chareidi kids know whom they're mevarech to and that one can use a Safek Sefeka if he's not sure if the kid is six.
 
The Ben Ish Chai (Shanah Rishonah Korach 11) says from age nine, but Rav Ovadia (Yabia Omer 9:OC 91:8:3) says Lo Dak (as is Mashma from his Lashon about Maran and the Minhag of Baghdad following Maran), unlike the Kaf HaChaim (199:29) who took it literally. It seems to be Bedaat Maran, so it would depend how you read the Magen Avraham, (like the Chidah or the Maamar Mordechai). Either way, the Ben Ish Chai recommends finding a Gadol if possible.
 
The Ohr Letzion (2:13:11) distinguishes between a zimmun of three and one of ten. For the former, six years old is sufficient, but one should be machmir for a zimmun bashem for nine years. Rav David Yosef (Halacha Berurah 199:13) disagrees on behalf of his father, though there is no Hasaga in Rav Ovadia's Hearot on the volume (9:108).
 
Vezot HaBeracha (pg 132) paskens like Chacham Ben Tzion, and Rav Mordechai Eliyahu comments that he disagrees and even allows for zimmun of ten from age six. The latter emphasizes that each Kattan Lifum Chorfeh, everybody reaches that point of understanding at a different age. The fact that Rav Mordechai Eliyahu holds from age six may be a good indication that he read the Ben Ish Chai like Rav Ovadia.
 
The Birkat Hashem (2:6:25) is also lenient from age six for both 3 and 10, and in footnote 90, he gives three explanations for why we should not follow the Birkei Yosef's Chumra. Firstly, the Chidah might not have meant it LeHoraah, but rather for Yechidim, as he described in Choshen Mishpat 25:6. Next, it's just not Muchrach, and, lastly, had he seen the other Rishonim and understood the Rif, he would have been Chozer Bo.
 
See further in Yechaveh Daat 4:13 and Yitzchak Yeranen 5:11.

</ref>
#Those who include Ketanim may do so for both a zimmun of three and a zimmun of ten<ref>The Tur (199:10) quotes a dispute between the Rambam (5:7), who says he can be Mitztaref for both a regular zimmun and a zimmun baShem, and R' Peretz, who holds that it's only for a zimmun of ten. The Beit Yosef adds that the latter is also the opinion of Rav Hai Gaon, Tosafot (48a DH veleit), and the Mordechai (Berachot 172) quoting Rabbeinu Tam. He explains that they holds such because we're more strict about zimmun of three than a zimmun of ten, however, the Mordechai records that the Rabbeinu Tam didn't want to rely on his opinion in practice. The Orchot Chaim (39) quotes the Raavad (Temim Deim n. 1) as also holding this way because we go out of our way to enable making a zimmun of ten to praise Hashem with His name but a zimmun of three is insufficient reason to for us to accept the minor. The Shulchan Aruch (199:10) paskens like the Rambam.
</ref> but not Panim Chadashot or Sheva Berachot.<ref>The Kaf HaChaim (199:31) quotes Poskim who say that a Kattan may not, however, count towards a Minyan or Panim Chaddashot for Sheva Berachot. This is also the ruling of Rav Mordechai Eliyahu (in his comments to Vezot HaBeracha pg. 132). See also Yalkut Yosef.</ref>
#The Kattan should have have bread in order to be counted for three.<ref>The Birkat Hashem (vol. 2 ch. 6:25 fn. 90) says that to join a zimmun of three, he has to eat bread or Mezonot, not just a vegetable based on a Safek Sefeka. Although, for ten, even a vegetable is sufficient.</ref>
# Contemporary Poskim agree that this does not extend including one Kattan regardless of the size of zimmun.<ref>Rav Yosef Karo (Beit Yosef 199:10) quotes the Kol Bo (Siman 25) that there must always be a Rov Nikar of Gedolim, so a regular zimmun can have a maximum of one Kattan and a zimmun of ten can have up to three.
* The Mishnah Brurah 199:25 quotes the Magen Avraham (199:6) quoting the Shiltei HaGibborim (Berachot 35 1:5) that only one Kattan may be counted. In the Shaar HaTziun (199:14) he says the Magen Avraham and Birkei Yosef both say this bedaat Maran. Upon reading the Birkei Yosef (199:3), it's clear that the Chidah felt Maran actually holds like the Kol Bo, who allows one to use many Ketanim as long as there's a Rov Nikar of Gedolim. Rather, the Birkei Yosef was being Machmir for the Riaz, because many poskim sound that way. This really isn't a Shaylah for Ashkenazim.
* The Kaf HaChaim (199:30), Birkat Hashem (vol. 2 ch. 6:25), Halacha Berurah (199:13), Yalkut Yosef 199:4 (199:6 in Kitzur Shulchan Aruch), and Piskei Teshuvot (199:5) all hold say one may only use one Kattan regardless. The Birkat Hashem quotes many Sepharadi Poskim, such as the Birkei Yosef, Erech HaShulchan (199:2), Kaf HaChaim ibid, Siddur Beit Menuchah, Chessed LeAlaphim, and Yechaved Daat 4:13.</ref>
#If a Sepharadi, Ashkenazi, and Kattan (Sepharadi) eat bread together, they may make a zimmun if the Sepharadi leads. If they're ten total, consisting of eight Sepharadim, and Ashkenazi, and a Kattan, they Sepharadim may make a zimmun baShem, but the Ashkenazim should answer quietly without Hashem's name in a way that no one will notice the omission.<ref>VeZot HaBeracha (pg. 132) quotes the ruling of R' Chaim Pinchas Sheinberg and Rav Mordechai Eliyahu that if a Sepharadi, Ashkenazi, and Kattan eat together, they may make a zimmun and the Sepharadi should be Mezamen. Moreover, Rav Shlomo Zalman Auerbach holds that if they're eight Sepharadim, an Askenazi, and a Kattan, one of the Sepharadim should make a zimmun BaShem, but the Ashkenazi should answer quietly without the Shem. This is also the ruling of the Piskei Teshuvot (199:5) and it's quoted in Yalkut Yosef (Heb-Eng) there.</ref>
#Three Ketanim who eat together may not make their own zimmun<ref>The Perishah had a Girsa in the Tur that ketanim could make their own zimmun, but the Kaf HaChaim (199:18) points out from Maamar Mordechai (199:2) and Yafeh LeLev (199:2) that the Turim printed from the times of Maran and the Bach did not have that Girsa. Neither did the Rambam or Shulchan Aruch themselves. Rav David Yosef (Halacha Berurah 199:14) says that three ketanim who eat together should not make their own zimmun.</ref>
# Ashkenazi Ketanim should still answer to a zimmun that they hear according to how much they ate with those bentching.<ref>The Piskei Teshuvot (199:5) says that they should answer as appropriate to other people's zimmun based on [[Chinuch]] if they ate together with those making a zimmun.</ref>
#Some say that two adult women and a female minor who eat together may make a zimmun.<ref>The Kaf HaChaim (199:21) sounds like they have to be three Gedolot. The Hebrew-English Yalkut Yosef in the footnotes quotes a Maayan Omer (pg 305) that says it's permissible.</ref>

==Zimmun after someone already Benched==
# If three people ate bread together, and one forgot to wait for Zimmun, the other two can do Zimmun with the one who already Benched. <ref> S”A 194:1 writes that if one out of three people in a Zimmun said [[Birkat HaMazon]] they can still make a Zimmun to fulfill the obligation of the two and the one who said [[Birkat HaMazon]] will not fulfill his obligation because a Zimmun must be said before [[Birkat HaMazon]]. </ref>
# If three people ate together, two ate bread and one ate a [[Kezayit]] of something else or drank a [[Revi'it]] of a drink (other than water) are obligated to make Zimmun. <ref> Mishna Brurah 197:20 writes that if one out of three people ate a [[Kezayit]] of a food (other than bread) or drank a reviyat of drinks (other than water), the three people can still make Zimmun. </ref>
# If one of three only had a [[Kezayit]] of another food or a reviyat of drinks, and one of those who ate bread forgot to wait for Zimmun and Benched, the other one who ate bread can no longer make Zimmun. <Ref> Mishna Brurah 197:9 </ref>
# If one of three only had a [[Kezayit]] of another food or a reviyat of drinks, and the one who didn’t eat bread forgot to wait for Zimmun and made [[Bracha Achrona]], the other two who ate bread can no longer make Zimmun. <Ref> Mishna Brurah 194 (Beiur Halacha s.v. Echad Mehem) quotes tha Eliya Rabba who is unsure whether the one who ate bread and didn’t make [[Birkat HaMazon]] can make Zimmun and concludes that since there’s only one who is obligated (and can fulfill their obligation) they can’t make Zimmun. Such is also the opinion of the Birkei Yosef, Mamer Mordechai, and Magen Giborim. </ref>

==Safek Zimmun==
# If there’s a doubt whether Zimmun was made or not (or in general a doubt concerning Zimmun) one should be strict to say Zimmun and in a Zimmun of 10 one shouldn’t add Hashem’s name. <ref> Mishna Brurah (Beiur Halacha 197 s.v. Imahem) quotes the Pri Megadim and Chaye Adam who write that if there’s a safek by zimmun one should say it however by the Zimmun of ten people one shouldn’t say it because it includes Hashem’s name.</ref>
==Eating after the Zimmun==
# If two of the three people want to have a zimmun and one person isn't finished they can have a zimmun and the one who didn't finish will answer the zimmun and then continue to eat and recite birkat hamazon after he finishes eating. <ref>Gemara Brachot 45b, Shulchan Aruch OC 200:1</ref>
# How much of Birkat Hamazon does he have to heard before he can start eating again? Ashkenazim need to wait until the mezamen finishes Hazan Et Hakol, but Sephardim can eat immediately after they hear the mezamen say baruch she'achalnu ubituvo chayinu.<ref>Tosfot Brachot 46a s.v. ad understands that the gemara is discussing when you listen to a zimmun and plan to eat again how much of birkat hamazon do you need to listen to and he says we hold like Rav Sheshet that you need to listen until Hazan Et Hakol. However, the Rosh Brachot 7:12 cites Tosfot and then cites the Rif who follows Rav Nachman who says zimun ends at baruch she'achalnu. Shulchan Aruch 200:2 rule like Rav Nachman and Rama like Rav Sheshet.</ref>
# If one of the three people is finished eating and the other two don't mind they are allowed to be nice and let the one who finished do zimmun and then they'll continue to eat after the zimmun.<ref>Gemara Brachot 45b records the story with Rav Papa and someone else stopped their meal for one other, which the Gemara says isn't necessary but is considered going beyond the letter of the law. Shulchan Aruch 200:1 codifies this.</ref>

==Saying [[Birkat HaMazon]] aloud==
# The original establishment was that the one doing Zimmun would read the entire [[Birkat HaMazon]] out loud. Nowadays, the practice is that everyone say it silently to themselves. <Ref> Vezot HaBracha (pg 128, chapter 14) quotes that Panim Meirot that the original establishment was that one person say it aloud and everyone listen. However, S”A 183:7 writes that the practice that should be followed nowadays is that one person say it aloud and everyone to follow along Bracha by Bracha. </ref>
# According to Ashkenazim it’s preferable to finish the Bracha before the Mezamen (one doing the Zimmun) and then when the Mezamen finishes answer [[Amen]]. According to Sephardim there’s no reason to finish before the Mezamen and if one did, nonetheless, one doesn’t answer [[Amen]]. <Ref>S”A and Rama 183:7, Vezot HaBracha (pg 128, chapter 14) </ref> See further on the [[Birkat HaMazon]] page.
# If it’s difficult to listen to the entire [[Birkat HaMazon]] out loud one should at least listen to the primary part of the Bracha, which according to Sephardim is Birkat Hazimmun (the words “Baruch SheAchalnu…Chayinu”) and according to Ashkenazim is through Birkat HaZan (the first Bracha of [[Birkat HaMazon]]). Therefore according to Ashkenazim the Mezamen (even if he is Sephardi) must say the first Bracha out loud and everyone should say it silently along with the Mezamen. <Ref>S”A and Rama 200:1 identify clearly the crucial part of Zimmun, according to S”A it is the Zimmun of Baruch SheAchalnu and according to the Rama it is including the first Bracha. Mishna Brurah 183:28 holds that Ashkenazim should at least say the first Bracha quietly together with the Mezamen and those who have the minhag that everyone just says it to themselves are mistaken. This is also the opinion of Vezot HaBracha (pg 129, chapter 14) and he warns that not doing so is against the halacha. Vezot HaBracha (pg 335) quotes Rav Wosner in Kovetz MeBet Levi (Nissan 5758) who defends the minhag slightly. Yalkut Yosef (vol 3 pg 371) says that a Sephardi who is a Mezamen for Ashkenazim should say the first Bracha out loud. [https://www.yutorah.org/sidebar/lecture.cfm/897474/rabbi-hershel-schachter/berachos-87-44b-45b-lishmor-chukav-zman-tefillin-muktzeh-mayim-letzmao-zimmun-/ Rav Schachter in Brachot Shiur 87 (min 70)] said that Ashkenazim should have the mezamen say the entire birkat hamazon out loud slowly and everyone say it along with him and if they don't so they aren't fulfilling zimun.</ref>
# According to Ashkenazim, if there’s a large group and those [[benching]] will not hear the Mezamen until the end of the first Bracha it’s preferable for the group to separate into groups of three so that it’s possible to hear the Mezamen until the end of the first Bracha. <Ref>Mishna Brurah 193:17, Vezot HaBracha (pg 129, chapter 14) also quotes the Chazon Ish who argues but still quotes the Mishna Brurah as the primary opinion. </ref>
# It’s preferable that the Mezamen not use a microphone for Zimmun but rather someone with a loud voice do the Zimmun. <Ref>Vezot HaBracha (pg 129, chapter 14) </ref>

==Procedure and Text of Zimmun==
# The Mezamen, who is leading the zimmun, should invite everyone to say [[Birkat HaMazon]]. It may be said in any language. If one wants to say this invitation in Hebrew, one should say "Ten Lanu Kos UNivarech" (if one is [[saying Birkat HaMazon]] over a cup of wine) or "Bau UNivarech" (if one isn't [[saying Birkat HaMazon]] over a cup of wine). If one wants to say this invitation in Aramiac, one should say "Hav Lan UNivarech" or an extended version of this is "Hav Lan VeNivrich LeMalka Iylah Kiddisha", which many Sephardim have the custom of saying. If one wants to say this in Yiddush, the phrase one should say is "Rabbotai Mir Velin Benchin". <ref>The Magen Avraham (Intro to 192) quotes the Zohar which says that words of [[kedusha]] require preparation and that is the basis for the minhag to invite everyone to say Birkat Hamazon. The Magen Avraham writes that the Ashkenazic minhag was to say it in Yiddish with the words "Rabbotai Mir Velin Benchin". The Mishna Brurah 192:2 adds that it may be said in Hebrew with either the phrase "Ten Lanu Kos UNivarech" (if one is [[saying Birkat HaMazon]] over a cup of wine) or "Bau UNivarech" (if one isn't [[saying Birkat HaMazon]] over a cup of wine). The Kitzur Shulchan Aruch 45:6 adds that this invitation could be said in Aramiac with the words "Hav Lan UNivarech." Rav Mordechai Eliyahu (comments to Kitzur Shulchan Aruch 45:12) writes that the Sephardic minhag is to say this invitation in Aramiac with the words "Hav Lan VeNivrich LeMalka Iylah Kiddisha." </ref>
# Those who are participating in the Zimmun should answer to this invitation, according to Ashkenazim, "Yehey Shem Hashem Mivorach MeAtah VeAd Olam", and according to Sephardim, "Shamayim". <ref>The Magen Avraham (Intro to 192), Mishna Brurah 192:2, and Kitzur Shulchan Aruch 45:6 records the Ashkenazic minhag to answer the invitation with the pasuk "Yehey Shem Hashem Mivorach MeAtah VeAd Olam". Rav Mordechai Eliyahu (comments to Kitzur Shulchan Aruch 45:12) writes that the Sephardic minhag is that those participating in the [[Birkat HaMazon]] answer "Shamayim," meaning, that this should be done with the permission of heaven.</ref>
# After the invitation, the mezamen should begin the actual zimmun by saying "Nivarech She'achalnu Meshelo" or with an extended version of "Birshut Malka Iylah Kiddisha UBirshutchem, Nivarach She'achalnu Meshelo", as is the custom of some Sephardim. <ref>Shulchan Aruch 192:1 writes that the mezamen should begin the zimmun by saying "Nivarech She'achalnu Meshelo". Rav Mordechai Eliyahu (comments to Kitzur Shulchan Aruch 45:12) writes that the Sephardic minhag is the mezamen starts the zimmun with the words "Birshut Malka Iylah Kiddisha UBirshutchem, Nivarach She'achalnu Meshelo."</ref>
# Those participating in the zimmun should respond "Baruch She'achlnu Meshelo Ubituvo Chayinu." <ref>Shulchan Aruch 192:1 writes that those participating in the zimmun should respond "Baruch She'achlnu Meshelo Ubituvo Chayinu." </ref>
# Lastly, the mezamen should conclude "Baruch She'achlnu Meshelo Ubituvo Chayinu."<ref>Shulchan Aruch 192:1 writes that the mezamen should conclude "Baruch She'achlnu Meshelo Ubituvo Chayinu."</ref>
# If one hears Zimmun but didn’t eat should answer “Baruch UMevurach Shemo Tamid Leolam VaEd” - ברוך ומבורך שמו תמיד לעולם ועד - which has an acronym בושת לו. <Ref>S”A 198:1, Kitzur Shulchan Aruch 45:20, Vezot HaBracha (pg 129, chapter 14) </ref>

==Sources==
<references/>
[[Category:Brachot]]

Birkat Hamazon

2018-04-27T00:51:48Z

Ikesultan: /* Clearing the Table */

[[Birkat HaMazon]] is a special prayer said after eating a meal with bread, thanking God for the food He has given us, as well as beseeching Him to keep providing for us, among other [[Tefillah|Tefillot]]. It contains several blessings, composed by numerous people, including Moshe Rabbeinu, Yehoshua, King David, and Rabban Gamliel. Special insertions are made for the [[Yom tov|Yamim Tovim]], [[Shabbat]], [[Chanukah]], and [[Purim]].
==Preparations for Birkat HaMazon==
# One must not remove the tablecloth or the bread from the table until after those who have eaten have recited Birkat HaMazon. <ref> Yalkut Yosef, Berachot II, 180:1 </ref>
# One should leave bread on the table otherwise he will never experience Hashem's blessing. <ref> Yalkut Yosef, Berachot II, 180:2 </ref> Nowadays, it is sufficient to leave crumbs for this purpose. <ref> Yalkut Yosef, Berachot II, 180:3, Az Nidabru 11:46:2 </ref>
# If one eats a sandwich and is not seated at a table then he should leave some bread in his lunch box for Birkat HaMazon so that it will be possible for Hashem's blessing to come to him. <ref> Yalkut Yosef, Berachot II, 180:3 </ref>

==Interruptions in Birkat HaMazon==
# One shouldn’t interrupt Birkat HaMazon at all to answer or greet someone. <Ref>S”A 183:8 writes that some say that in regards to greeting or answering someone Birkat HaMazon is judged like [[Shemona Esreh]] when one doesn't interrupt to answer anyone. Halacha Brurah 183:28 writes that this opinion quoted in Shulchan Aruch is accepted as Halacha. The Mishna Brurahh 183:1 explains that Birkat HaMazon is similar to [[Shemona Esreh]] in that it may only be said in one place and not while one is moving. </ref>
# According to Ashkenazim, one should finish before the mezamen (the one who lead the [[Zimmun]]) finishes each Bracha so that one can answer [[Amen]] to his Bracha, however, the Sephardic minhag is not to answer [[Amen]] during Birkat HaMazon.<ref>Halacha Brurah 183:27</ref>
# One shouldn't interrupt in the first three [[Brachot]] of Birkat HaMazon to answer [[Kaddish]], [[Kedusha]], or [[Barchu]], however, in the middle of the fourth Bracha one may answer [[Kaddish]] or [[Kedusha]] as long as one already said Baruch Atta Hashem Elokenu Melech HaOlam and part of the middle of the Bracha. <ref>Yabia Omer 1:11, Yalkut Yosef 183:5</ref>
# It is proper not to interrupt in middle of the Harachaman section of Birkat HaMazon, however, according to the strict halacha it is permissible to interrupt at that point, yet if one is [[making Birkat HaMazon over wine]] one shouldn't interrupt.<ref>Yalkut Yosef (vol 3, p 265)</ref>
# It is permissible to answer [[Kaddish]], [[Kedusha]], or [[Amen]] to a Bracha in the Harachaman section of Birkat HaMazon.<Ref>Yalkut Yosef (vol 3, p 265)</ref>

==Saying it sitting==
# One should sit during Birkat HaMazon whether one ate while seated or standing for at least the four [[Brachot]] of Birkat HaMazon. <Ref>S”A 183:9, Mishna Brurah 183:31, Tosafot [[Berachot]] 51b, Chazon Ovadia [[Berachot]] page 84 , Kitzur Shulchan Aruch 44:6</ref>
# If one was traveling on the road and ate while traveling he may say Birkat HaMazon also while traveling. <Ref>S”A 183:11, Mishna Brurah 183:36 </ref>
# One should sit while making a [[Bracha Achat Mein Shalosh]] at least when it’s for [[Mezonot]] ([[Al HaMichya]]). <Ref>S”A 183:10, Mishna Brurah 183:35 quoting the Gra </ref>
# It’s forbidden to say Birkat HaMazon or any Bracha while doing work. <Ref>S”A 183:12, Mishna Brurah 183:37 </ref>

==If one left where one ate==
# If one ate and left that place intentionally, one must return to the place where one ate and if one made Birkat HaMazon in the second place one has fulfilled one’s obligation after the fact. If one ate and left that place unintentionally, one should return to the place where one ate unless there’s a great need. <Ref>S”A 184:1, Mishna Brurah 184:5, 184:7 </ref>
# This is only the case if one doesn’t have bread with him in the second place, however, if one has bread in the second place, one may eat it there (eat a piece even if it’s less than a [[Kezayit]]) and then make Birkat HaMazon there. (This doesn’t mean that one may leave one’s place initially but only in a after the fact situation.) <Ref>S”A 184:2 </ref>
# According to Ashkenazim, [[Al HaMichya]] should be said in the place where one ate and so if one left it would have the same law as Birkat HaMazon. <Ref>Mishna Brurah 184:12 quoting the Gra </ref>
==If one is in doubt if one said Birkat HaMazon==
# If one ate and was full and now is unsure whether one said Birkat HaMazon, preferably one should have another [[Kezayit]] (upon which one should wash and say [[HaMotzei]]) and then say Birkat HaMazon, however, the strict law is that one should said Birkat HaMazon in cases of doubt. <Ref>Shulchan Aruch 184:4, Mishna Brurah 184:15, Kaf HaChaim 184:15, Yalkut Yosef 184:3</ref> Some say that if a person was full because of all of the food he ate and not because of the bread alone he shouldn't repeat Birkat Hamazon if he's in doubt. Others don't distinguish.<ref>
* Pri Megadim E"A 184:8 has a doubt whether someone who was full because of the rest of the food he ate is obligated in Birkat Hamazon Biblically or he is only Biblically obligated if he is full because of the bread. Tzlach Brachot 48a s.v. mdkatal assumes like the second explanation of the Pri Megadim. Biur Halacha 184:6 s.v. bkezayit cites the Pri Megadim but discusses whether the Radvaz 6:2224 (cited by Shaarei Teshuva 197) is a proof against the Pri Megadim. The Radvaz says that if one completed becoming full on bread he is Biblically obligated to say Birkat Hamazon and he isn't clear whether one started to eat other food or bread as part of another meal. Chazon Ish OC 34:3 agreed with the Pri Megadim and says that one isn't Biblically obligated unless one is primarily full on the bread. Daf Al Hadaf Brachot 48a cites Kitvei Madmor Mgur 33 from the Sfat Emet who rejects the proof from Brachot 48a and sides with the Pri Megadim. Divrei Shalom OC 2:46 has the same rejection.
* Daf Al Hadaf Brachot 48a cites Kovetz Bet Aharaon Vyisrael 16:5:9 who tries to prove that all foods combine to a Biblical obligation of Birkat Hamazon from Rashi (though Rashi is in disagreement with the Bahag). Also cited there are the Halachot Ketanot 2:227 and Keren Ldovid 48 who agree. Baal Hameor Brachot 29a s.v. amar seems to be a clear proof against the Pri Megadim. Divrei Shalom shows how the Baal Hameor might not be a proof. Igrot Moshe OC 4:41 agrees with Halachot Ketanot. Halacha Brurah (Otzrot Yosef 7:6) holds that although it is a dispute if one is in doubt one should repeat Birkat Hamazon since there is a safek safeka, since some rishonim hold that eating a kezayit generates a Biblical obligation, and even according to the other rishonim some hold that all of the foods in the meal combine to a Biblical obligation. He quotes that his father in Halichot olam (v. 2 Chukkat n. 6), Yechava Daat 6:10 in note, and Chazon Ovadia Brachot p. 238 agrees.
* Based on the Pri Megadim, Divrei Shalom concludes that if a person has a doubt if he said Birkat Hamazon and was only full because of the other foods and not just because of the bread he shouldn't repeat the Birkat Hamazon. Ben Ish Chai Chukkat 10, Kaf Hachaim 184:24, and Or Letzion 2:13:6 agree.</ref>
# If a person ate bread and is full but is in doubt whether he said Birkat HaMazon, one must go back and say Birkat HaMazon. According to Ashkenazim, one should say the entire Birkat HaMazon, whereas according to Sephardim, one should only say the first 3 [[Brachot]]. <Ref> Shulchan Aruch 184:4 rules that if a person is in doubt whether he said Birkat HaMazon he has to go back and say it since Birkat HaMazon is deoraitta we don’t apply the general rule of Safek [[Brachot]] Lehakel. Mishna Brurah 184:13 based on Magen Avraham 184:7 comments that when one repeats the [[benching]] one must say all four [[Brachot]] even though the fourth one is only derabbanan so that people don’t disregard its importance. see also Pri Chadash 209 who brings a different reason that you should recite even the 4th beracha. However, the Sephardic acharonim including the Kaf HaChaim (184:15), Sh"t Ohr Letzion 2:13:4, and Yalkut Yosef ([[Brachot]] pg 282) argue that since the fourth Bracha is derabbanan we apply the rule of Safek [[Brachot]] without concern for a remote possibility of those who will degrade the fourth Bracha. </ref>
# If a person ate a [[Kezayit]] of bread but wasn’t full, and now is in doubt whether he said Birkat HaMazon he shouldn’t go back and make Birkat HaMazon, but it’s preferable to wash again, make [[Hamotzei]], eat a [[Kezayit]] and make Birkat HaMazon. <Ref> Shulchan Aruch 184:4. Mishna Brurah 184:15 writes that according to many Rishonim only if one ate and is full is one Biblically obligated, therefore if one only had a [[Kezayit]] and is in doubt whether he said Birkat HaMazon one shouldn’t go back and say it out of doubt, rather it’s preferable to wash again, make [[hamotzei]], eat a [[Kezayit]] and make Birkat HaMazon. This is also the opinion of Yalkut Yosef ([[Brachot]] 286, 184:5) and Yabia Omer OC 8:22:13.
* Rashi Brachot 48a s.v. cites the Bahag that a person isn't obligated Biblically to recite Birkat Hamazon unless one was full. Rabbinically one is obligated once one ate a kezayit. Rashi agree with the Bahag about that. Tosfot 48a s.v. ad, Tosfot Sukkah 26b s.v. vlo agree, Rosh Brachot 7:24, and Rambam Brachot 1:1 agree. However, Rashba Brachot 48a s.v. ha and Raavad Brachot 5:15 hold that there's a Biblical obligation to recite Birkat Hamazon even if one just ate a kezayit and it doesn't depend on whether one was full.</ref>
# If a person ate bread and is still thirsty because he didn't drink enough during the meal and now has a doubt whether he said Birkat HaMazon, some say he should repeat Birkat HaMazon and some say not to repeat it. <ref> Yalkut Yosef ([[Brachot]] pg 289, 184:8) writes that since the opinion of Shulchan Aruch is that even if one is still thirsty the obligation of Birkat HaMazon is Deoritta, in cases of doubt one should go back and say Birkat HaMazon. However, Kaf HaChaim 184:26, Ben Ish Chai, and Or Letzion 13:6 hold that since there's an opinion that Birkat HaMazon is only Derabbanan if one is still thirsty one shouldn't go back and say Birkat HaMazon. Rama 197:4 cites the opinion of the Mordechai that if one was thirsty and didn't drink one's obligation in Birchat Hamazon is only rabbinic. He is only concerned for his opinion initially.</ref>
# A woman who ate bread and is unsure whether she said Birkat HaMazon, she should hear it from someone else or wash again and make another [[HaMotzei]] to remove herself from doubt. However, if that's impossible, Ashkenazim hold that she may say Birkat HaMazon, but according to Sephardim she is not supposed Birkat HaMazon out of doubt. <ref> Ben Ish Chai Chukat 9, Kaf HaChaim 184:25, Sh"t Ohr Letzion 2:13:4, [[Rabbi Ovadyah Yosef]] in Sh"t Yacheve Daat 6:10, and Halacha Brurah 184:10 (explained in Sh"t Otzerot Yosef 7:7) hold that a woman is possibly obligated Deoritta (Brachot 20b) and so in a case of doubt we revert to the rule of Safek [[Brachot]] and so a woman wouldn't return and make the bracha. However, the Mishna Brurah 186:3 holds that there's enough to rely on for a woman to go back and make Birkat HaMazon if she wants. This is also the opinion of Rabbi Binyamin Zilber quoted in VeZot HaBracha (pg 351).
* [http://www.hebrewbooks.org/pdfpager.aspx?req=19550&st=&pgnum=33 Teshuva M'ahava 2:234] writes that since it is a safek safeka (similar to the case of Shach's klalei safekot YD 110:16) the woman should be exempt like the Pri Megadim 186 E"A writes about this case. Halacha Brurah (Otzrot Yosef 7:7) has the same logic. However, he believes that she should make the birkat hamazon since (1) according to the Rif she's obligated to recite birkat hamazon from the Torah, (2) even if it is a safek if she's obligated like the Rambam, perhaps she can recite the bracha since potentially making a bracha levatala is only derabbanan and (3) fulfilling a mitzvah which is the bracha itself when there is a doubt and a potential Biblical obligation is permitted even according to the Rambam. His conclusion is that she can recite the birkat hamazon but it is better for her to eat more and repeat birkat hamazon or to read the birkat hamazon without enunciating the words with her lips (hirhur). </ref>

==How long does one have to say Birkat HaMazon?==
{{How Long Does One Have to Recite Birkat Hamazon}}

==Minimum amount of bread==
# One is not obligated to recite Birkat HaMazon unless one eat a minimum of a [[Kezayit]] of bread. <Ref>S”A 168:9, 184:6, and 210:1 </ref> The amount of bread necessary in order to make [[HaMotzei]] and [[Netilat_Yadayim_for_a_meal|Netilat Yadayim]] are discussed in the articles specific to those topics.
# How large is a kzayit of bread? According to Ashkenazim the [[Kezayit]] is slightly less than one ounze of volume. A good approximation is half the center piece of a 1 lb rye bread. <ref> Halachos of [[Brachos]] Addendum 1, pg 246 </ref> According to Sephardim the [[Kezayit]] is 27 grams in weight. <ref> Yalkut Yosef 158:4 </ref> For more specific halachot about [[Kezayit]], see the [[Halachot of Kezayit]].

==In any language==
# It’s preferable to say Birkat HaMazon in Hebrew, but strictly speaking it is permissible to say it in any language one understands. <Ref>S”A 185:1, Mishna Brurah 185:1 </ref>
==Saying it aloud==
# One should say Birkat HaMazon loud enough that one can hear oneself say the words, however if one said it quietly one fulfills one’s obligation as long as one enunciated the words with one’s lips and didn’t just read or think it. <ref>S”A 185:2, Mishna Brurah 185:2, Chazon Ovadia [[Berachot]] page 94, Mikor Chaim 101:2. Birkei Yosef 185:2 as well as the Shaare Teshuva 185:1 say in the name of the Sefer Charedim that if you cannot hear yourself most poskim hold that you didn't fulfill your obligation and based on that the Chesed La'alafim 185:1 and Ben Ish Chai Chukat 7 says that you should eat more bread and say [[birkat hamazon]]. However, Chacham Ovadia Yosef in Chazon Ovadia [[Berachot]] page 94-95 says this is based on a mistaken understanding of the sefer charedim and most poskim including rif, rambam, rosh, behag, sheiltot, eshkol, Smag, Raah, Meir, Ra'avyah, Or Zarua, Rabbeinu Yerucham, Orchot Chayim, Riaz, Tur and Shulchan Aruch all hold that you have fulfilled your obligation as long as you enunciated the words with your lips and therefore you wouldn't need to go back to eat more bread. </ref>
# It’s better to say Birkat HaMazon out loud in order to inspire having proper intent and also on [[Shabbat]] and [[Yom Tov]] it’ll help make sure one doesn’t forget adding the appropriate paragraphs. <Ref>Mishna Brurah 185:3 </ref>

==Reciting Birkat Hamazon in the Presence of Feces or Urine==
# It’s forbidden to say any Bracha or Torah within 4 [[amot]] of feces. However, after the fact, if one said Birkat HaMazon one should say Birkat HaMazon again, but if one said Birkat Mazon within 4 [[amot]] of urine one doesn’t go back to make Birkat Hamazon. <Ref>S”A 185:4, Mishna Brurah 185:7-8 </ref>

==Who's obligated to say Birkat HaMazon==
# There is a dispute whether women are obligated in Birkat HaMazon on Torah level or only Rabbinically. Therefore, if a woman ate bread and is full and is now unsure whether she said Birkat HaMazon, there’s is a dispute whether she should say it to be sure and there’s what to rely on to make it to be sure. Additionally, a woman can fulfill the obligation of a man if he listens to her Birkat HaMazon, however, she shouldn’t fulfill his obligation if the man ate to satisfaction but rather one if he ate a [[Kezayit]] and not to satisfaction. <Ref>Shulchan Aruch 186:1, Mishna Brurah 186:3. See Shitat HaKadmonim (last page of bava kama) referenced on the [[Mitzvot_Aseh_SheHazman_Grama]] page regarding the obligation of women in Birkat HaMazon. </ref>
# A child, who isn't yet [[Bar Mitzvah]]'ed, is obligated to say Birkat HaMazon on a derabbanan level because of [[Chinuch]]. <ref>Shulchan Aruch 186:2. Rav Moshe HaLevi (Birkat Hashem v. 2, p. 317) writes that after the fact a child who said the Birkat HaMazon in order to fulfill the obligation of an adult has fulfilled his obligation. Rabbi Mansour on [http://www.dailyhalacha.com/displayRead.asp?readID=1584 dailyhalacha.com] quotes this as halacha. </ref>Therefore, a child can't fulfill the obligation of an adult who doesn't know how to say Birkat HaMazon unless the adult didn't eat until he was satisfied, otherwise the adult is obligated on a deoritta level to say Birkat HaMazon and can't fulfill his obligation with that of a child.<ref>Shulchan Aruch 186:2. Mishna Brurah 186:6 writes that a child shouldn't fulfill the obligation of a woman because perhaps the woman's obligation is deoritta whereas the child's is only derabbanan. Mishna Brurah 186:7 adds that there is a dispute whether a child who didn't eat to satisfaction can fulfill the obligation of an adult considering that the child is only obligation by force of two derabbanan factors. He concludes that one should be stringent. </ref>
# Some say that children from the age of 6 should say Birkat Hamazon. <ref>[http://www.dailyhalacha.com/displayRead.asp?readID=1584 Rabbi Mansour on dailyhalacha.com] writes that parents should ensure that children from the age of 6 say Birkat HaMazon.</ref>

==One Who Does Not Know Birkat HaMazon In Its Entirety==
# If one only knows the first three [[Brachot]] of Birkat HaMazon one should say those [[Brachot]], however, if one only knows some of the first three [[Brachot]] but not all of them, according to Sephardim, he shouldn’t say Birkat HaMazon at all, but according to Ashkenazim, if he was full then he should say the [[Brachot]] he knows. <Ref>Shulchan Aruch OC 194:3, Mishna Brurah 194:13 </ref>
==Bracha of the Guest==
# A guest should bless the homeowner who provided the food for the meal.<ref>Gemara Brachot 46a. Smag Asin 27 and Avudraham (Birchat Halechem s.v. vamrinan) cite a source from chazal that learns the idea of blessing the homeowner from the pasuk ואכלת ושבעת וברכת את ה' that את includes the bracha of a guest for the homeowner. Encyclopedia Talmudimit (Orach fnt. 72) cites the same from the Roke'ach 319.</ref> The Ashkenazic minhag is to recite shortened bracha "הרחמן הוא יברך את בעל הבית הזה" but it is better to recite the full text of the bracha "יהי רצון שלא יבוש ולא יכלם בעל הבית הזה לא בעולם הזה ולא בעולם הבא ויצליח בכל נכסיו ויהיו נכסיו מוצלחים וקרובים לעיר ולא ישלוט שטן במעשי ידיו ואל יזדקק לפניו שום דבר חטא והרהור עון מעתה ועד עולם".<ref>The full text is found in the Gemara Brachot 46a and is codified by Shulchan Aruch 201:1. The Mishna Brurah 201:5 points out that the minhag is to recite a shortened text of the bracha but really we should recite the longer one. Piskei Teshuvot 201 fnt. 9 cites the Teshuvot Vehanhagot 2:122 writes that the Griz was careful to say the text of the Gemara. He also cites the Sidur Yavetz who disapproves of the shortened text.</ref>
# Some say that children should recite the bracha of guests for their parents, whether they're unmarried<ref>Magen Avraham 201:2, Kaf Hachaim 201:13, Piskei Teshuvot 201:1, Vezot Habracha p. 143 quoting Rav Elyashiv</ref> or married.<ref>Piskei Teshuvot 201:1 in clarifying the Magen Avraham.</ref>
# It applies equally to the one leading the zimun and everyone else.<ref>Aruch Hashulchan 201:3, Ben Ish Chai (Shana Rishona Shalach 24). Shaar Hatziyun 201:15 also writes that he doesn't know why the Magen Avraham holds that it only applies to the one leading the zimun but the minhag is that everyone says it.</ref>
# Someone paying for his meal doesn't need to recite the bracha of a guest.<ref>Magen Avraham 201:2, Kaf Hachaim 201:11, Aruch Hashulchan 201:2</ref>
# Some say that yeshiva students eating a meal paid for by the donors to the yeshiva should say the bracha of a guest for the donors.<ref>Or Letzion 2:46:33</ref> Others however hold that they are exempt.<ref>Vezot Habracha p. 143 quotes Rav Elyashiv as saying that the yeshiva students are exempt since there's no specific homeowner. Shevet Halevi 11:51 writes that the yeshiva students are exempt since we don't fulfill others in birkat hamazon with zimun and maybe there's no obligation of a bracha of a guest today and also the homeowners don't eat with the students. See there for more reasons. He concludes that they are exempt from the actual text but should still bless the donors out of gratitude. Piskei Teshuvot 201 fnt. 5 points out that according to the Shulchan Aruch Harav 201:4 that there's no obligation of a bracha of a guest when the homeowner isn't eating with them.</ref>
# Someone who had his meal sponsored and is now eating in another place according to some poskim he should nonetheless recite the bracha of a guest on behalf of the one who paid for the meal.<ref>The Piskei Teshuvot 201:1 cites the Mekor Chaim of Chovot Yair 193:3 that a guest should recite the bracha even if the homeowner isn't there.</ref> Others say that he's exempt.<ref>Shulchan Aruch Harav 201:4 writes that a guest is exempt if he's not in front of the homeowner. Vezot Habracha p. 143 quotes Rav Mordechai Eliyahu that the minhag is only to recite the bracha of a guest when eating with the homeowner.</ref>
# The minhag is to say the bracha of a guest after the harachaman's.<ref>Vezot Habracha p. 143 citing Rav Mordechai Eliyahu</ref> However, some say that it is should be said immediately after the fourth bracha.<ref>Griz (Likutei Hagriz 2:13 cited by Dirshu 201:5), Bet Baruch 125 cited by Vezot Habracha p. 143</ref>
# The bracha of a guest is said on Shabbat and Yom Tov and it isn't considered asking requests on Shabbat since it is part of the regular brachot we say everyday.<ref>Divrei Shalom 2:49 based on Bet Yosef 188:4 quoting the Shibolei Haleket</ref>

==Making Birkat HaMazon Over Wine==
# It’s preferable to make a Birkat HaMazon over a cup of wine when making a [[Zimmun]] of three. <Ref>Shulchan Aruch OC 182:1, Kitzur Shulchan Aruch 45:1, Mishna Brurah 182:4. The Zohar Bamidbar 245b clarifies that there's no obligation to make a birkat hamazon over wine unless there is at least a zimmun of three. Yalkut Yosef 182:1 cites the Zohar and adds that one shouldn't do a birkat hamazon over a cup when he is saying birkat hamazon himself but if one still wants to he shouldn't pick up the cup.</ref>
# When reciting Birkat Hamazon over a cup of wine, one should raise up the cup of wine a [[Tefach]].<ref>Shulchan Aruch 183:4 states that when making Birkat Hamazon over a cup of wine one should raise it up a [[Tefach]].</ref>
# However, if one doesn’t have wine in the house one may use Chamer Medina (a drink which is drunk in the country but isn’t water). <Ref>Kitzur Shulchan Aruch 45:1, Mishna Brurah 182:14 </ref>
# If one drank from the cup of wine the cup is considered tainted and unfit for making on it Birkat HaMazon until one fixes it by filling it up with wine or water. <Ref>Shulchan Aruch 182:3 and 182:6</ref>
# The cup used in [[making Birkat HaMazon over wine]] should be washed out in the inside and outside before it is used, however, if it is already clean it doesn't need to be cleaned.<ref>Shulchan Aruch 183:1</ref>
# The cup of wine should be filled up completely. <Ref>Rama 183:2</ref>
# The cup of wine must have a [[Reviyit]] as a minimum, but it is preferable to have it filled up completely. Some have the practice to fill it up so that it spills over the sides and some don't fill it up so much that it spills over. <ref>Rama 183:2, Mishna Brurah 183:9</ref>

==Regarding Reciting Birkat Hamazon While Drunk==
# [[Avoiding Davening After Drinking Intoxicating Beverages]]

==Clearing the Table==
# One should leave some bread on the table why he says [[birkat hamazon]]. <ref> Contemporary Questions in Halacha and Hashkafa pg. 90, Shulchan Aruch 180:2 based on the Gemara in Sanhedrin 92a which says that if you don't leave bread on the table you will not see a sign of blessing. Mishna Brurah 180:2 writes that this is so we can have bread ready in case poor people come in hungry. </ref> If no bread remains one should place some other bread on the table. <ref> [http://www.dailyhalacha.com/Display.asp?ClipID=2588 Rabbi Eli Mansour] </ref>
# Some have the practice of removing the knife before birkat hamazon. <ref> Shulchan Aruch 180:5, see [http://www.dailyhalacha.com/Display.asp?ClipDate=5/20/2009 for several different explanations of this custom. </ref> This applies on Shabbat and weekdays, and with plastic or metal knives. <ref> [http://www.dailyhalacha.com/Display.asp?ClipDate=5/20/2009 Rabbi Eli Mansour] </ref> This is not necessary for al hamichya of boreh nefashot after a snack. <ref> Sh"t Rivivot Ephraim 1:136:2 </ref>
# One shouldn't clear the table while saying Birkat Hamazon but after the fact if one did one does fulfill one's obligation.<ref>Yalkut Yosef 183:10</ref>

==Text==
===Magdil/Migdol===
# The practice is that on days [[Musaf]] is not recited in davening, the pasuk recited at the end of Birkat Hamazon is recited as magdil (מגדיל) yeshuot malko, while on days that [[Musaf]] is recited, it is changed to Migdol (מגדול) yeshuot malko. <ref> Ben Ish Chai Year 1, Parashat Chukat: Halacha 19 writes that this is based on mystical reasons </ref>
# At the end of [[Birkat HaMazon]] for [[Melava Malka]], some authorities hold that one should say say "migdol yishuot malko" like on [[shabbat]] itself, instead of "magdil yishuot"<ref> Kaf Hachaim 189:11</ref>, while others say that one should say the regular "magdil yishuot" on [[Melava Malka]] just like during the week. <ref>Yalkut Yosef (Kitzur Shulchan Aruch 300:4) </ref>

==Related Pages==
*[[Bracha Achrona]]
==Sources==
<references/>
[[Category:Brachot]]

Birkat Hamazon

2018-04-27T00:49:14Z

Ikesultan: /* Making Birkat HaMazon Over Wine */

[[Birkat HaMazon]] is a special prayer said after eating a meal with bread, thanking God for the food He has given us, as well as beseeching Him to keep providing for us, among other [[Tefillah|Tefillot]]. It contains several blessings, composed by numerous people, including Moshe Rabbeinu, Yehoshua, King David, and Rabban Gamliel. Special insertions are made for the [[Yom tov|Yamim Tovim]], [[Shabbat]], [[Chanukah]], and [[Purim]].
==Preparations for Birkat HaMazon==
# One must not remove the tablecloth or the bread from the table until after those who have eaten have recited Birkat HaMazon. <ref> Yalkut Yosef, Berachot II, 180:1 </ref>
# One should leave bread on the table otherwise he will never experience Hashem's blessing. <ref> Yalkut Yosef, Berachot II, 180:2 </ref> Nowadays, it is sufficient to leave crumbs for this purpose. <ref> Yalkut Yosef, Berachot II, 180:3, Az Nidabru 11:46:2 </ref>
# If one eats a sandwich and is not seated at a table then he should leave some bread in his lunch box for Birkat HaMazon so that it will be possible for Hashem's blessing to come to him. <ref> Yalkut Yosef, Berachot II, 180:3 </ref>

==Interruptions in Birkat HaMazon==
# One shouldn’t interrupt Birkat HaMazon at all to answer or greet someone. <Ref>S”A 183:8 writes that some say that in regards to greeting or answering someone Birkat HaMazon is judged like [[Shemona Esreh]] when one doesn't interrupt to answer anyone. Halacha Brurah 183:28 writes that this opinion quoted in Shulchan Aruch is accepted as Halacha. The Mishna Brurahh 183:1 explains that Birkat HaMazon is similar to [[Shemona Esreh]] in that it may only be said in one place and not while one is moving. </ref>
# According to Ashkenazim, one should finish before the mezamen (the one who lead the [[Zimmun]]) finishes each Bracha so that one can answer [[Amen]] to his Bracha, however, the Sephardic minhag is not to answer [[Amen]] during Birkat HaMazon.<ref>Halacha Brurah 183:27</ref>
# One shouldn't interrupt in the first three [[Brachot]] of Birkat HaMazon to answer [[Kaddish]], [[Kedusha]], or [[Barchu]], however, in the middle of the fourth Bracha one may answer [[Kaddish]] or [[Kedusha]] as long as one already said Baruch Atta Hashem Elokenu Melech HaOlam and part of the middle of the Bracha. <ref>Yabia Omer 1:11, Yalkut Yosef 183:5</ref>
# It is proper not to interrupt in middle of the Harachaman section of Birkat HaMazon, however, according to the strict halacha it is permissible to interrupt at that point, yet if one is [[making Birkat HaMazon over wine]] one shouldn't interrupt.<ref>Yalkut Yosef (vol 3, p 265)</ref>
# It is permissible to answer [[Kaddish]], [[Kedusha]], or [[Amen]] to a Bracha in the Harachaman section of Birkat HaMazon.<Ref>Yalkut Yosef (vol 3, p 265)</ref>

==Saying it sitting==
# One should sit during Birkat HaMazon whether one ate while seated or standing for at least the four [[Brachot]] of Birkat HaMazon. <Ref>S”A 183:9, Mishna Brurah 183:31, Tosafot [[Berachot]] 51b, Chazon Ovadia [[Berachot]] page 84 , Kitzur Shulchan Aruch 44:6</ref>
# If one was traveling on the road and ate while traveling he may say Birkat HaMazon also while traveling. <Ref>S”A 183:11, Mishna Brurah 183:36 </ref>
# One should sit while making a [[Bracha Achat Mein Shalosh]] at least when it’s for [[Mezonot]] ([[Al HaMichya]]). <Ref>S”A 183:10, Mishna Brurah 183:35 quoting the Gra </ref>
# It’s forbidden to say Birkat HaMazon or any Bracha while doing work. <Ref>S”A 183:12, Mishna Brurah 183:37 </ref>

==If one left where one ate==
# If one ate and left that place intentionally, one must return to the place where one ate and if one made Birkat HaMazon in the second place one has fulfilled one’s obligation after the fact. If one ate and left that place unintentionally, one should return to the place where one ate unless there’s a great need. <Ref>S”A 184:1, Mishna Brurah 184:5, 184:7 </ref>
# This is only the case if one doesn’t have bread with him in the second place, however, if one has bread in the second place, one may eat it there (eat a piece even if it’s less than a [[Kezayit]]) and then make Birkat HaMazon there. (This doesn’t mean that one may leave one’s place initially but only in a after the fact situation.) <Ref>S”A 184:2 </ref>
# According to Ashkenazim, [[Al HaMichya]] should be said in the place where one ate and so if one left it would have the same law as Birkat HaMazon. <Ref>Mishna Brurah 184:12 quoting the Gra </ref>
==If one is in doubt if one said Birkat HaMazon==
# If one ate and was full and now is unsure whether one said Birkat HaMazon, preferably one should have another [[Kezayit]] (upon which one should wash and say [[HaMotzei]]) and then say Birkat HaMazon, however, the strict law is that one should said Birkat HaMazon in cases of doubt. <Ref>Shulchan Aruch 184:4, Mishna Brurah 184:15, Kaf HaChaim 184:15, Yalkut Yosef 184:3</ref> Some say that if a person was full because of all of the food he ate and not because of the bread alone he shouldn't repeat Birkat Hamazon if he's in doubt. Others don't distinguish.<ref>
* Pri Megadim E"A 184:8 has a doubt whether someone who was full because of the rest of the food he ate is obligated in Birkat Hamazon Biblically or he is only Biblically obligated if he is full because of the bread. Tzlach Brachot 48a s.v. mdkatal assumes like the second explanation of the Pri Megadim. Biur Halacha 184:6 s.v. bkezayit cites the Pri Megadim but discusses whether the Radvaz 6:2224 (cited by Shaarei Teshuva 197) is a proof against the Pri Megadim. The Radvaz says that if one completed becoming full on bread he is Biblically obligated to say Birkat Hamazon and he isn't clear whether one started to eat other food or bread as part of another meal. Chazon Ish OC 34:3 agreed with the Pri Megadim and says that one isn't Biblically obligated unless one is primarily full on the bread. Daf Al Hadaf Brachot 48a cites Kitvei Madmor Mgur 33 from the Sfat Emet who rejects the proof from Brachot 48a and sides with the Pri Megadim. Divrei Shalom OC 2:46 has the same rejection.
* Daf Al Hadaf Brachot 48a cites Kovetz Bet Aharaon Vyisrael 16:5:9 who tries to prove that all foods combine to a Biblical obligation of Birkat Hamazon from Rashi (though Rashi is in disagreement with the Bahag). Also cited there are the Halachot Ketanot 2:227 and Keren Ldovid 48 who agree. Baal Hameor Brachot 29a s.v. amar seems to be a clear proof against the Pri Megadim. Divrei Shalom shows how the Baal Hameor might not be a proof. Igrot Moshe OC 4:41 agrees with Halachot Ketanot. Halacha Brurah (Otzrot Yosef 7:6) holds that although it is a dispute if one is in doubt one should repeat Birkat Hamazon since there is a safek safeka, since some rishonim hold that eating a kezayit generates a Biblical obligation, and even according to the other rishonim some hold that all of the foods in the meal combine to a Biblical obligation. He quotes that his father in Halichot olam (v. 2 Chukkat n. 6), Yechava Daat 6:10 in note, and Chazon Ovadia Brachot p. 238 agrees.
* Based on the Pri Megadim, Divrei Shalom concludes that if a person has a doubt if he said Birkat Hamazon and was only full because of the other foods and not just because of the bread he shouldn't repeat the Birkat Hamazon. Ben Ish Chai Chukkat 10, Kaf Hachaim 184:24, and Or Letzion 2:13:6 agree.</ref>
# If a person ate bread and is full but is in doubt whether he said Birkat HaMazon, one must go back and say Birkat HaMazon. According to Ashkenazim, one should say the entire Birkat HaMazon, whereas according to Sephardim, one should only say the first 3 [[Brachot]]. <Ref> Shulchan Aruch 184:4 rules that if a person is in doubt whether he said Birkat HaMazon he has to go back and say it since Birkat HaMazon is deoraitta we don’t apply the general rule of Safek [[Brachot]] Lehakel. Mishna Brurah 184:13 based on Magen Avraham 184:7 comments that when one repeats the [[benching]] one must say all four [[Brachot]] even though the fourth one is only derabbanan so that people don’t disregard its importance. see also Pri Chadash 209 who brings a different reason that you should recite even the 4th beracha. However, the Sephardic acharonim including the Kaf HaChaim (184:15), Sh"t Ohr Letzion 2:13:4, and Yalkut Yosef ([[Brachot]] pg 282) argue that since the fourth Bracha is derabbanan we apply the rule of Safek [[Brachot]] without concern for a remote possibility of those who will degrade the fourth Bracha. </ref>
# If a person ate a [[Kezayit]] of bread but wasn’t full, and now is in doubt whether he said Birkat HaMazon he shouldn’t go back and make Birkat HaMazon, but it’s preferable to wash again, make [[Hamotzei]], eat a [[Kezayit]] and make Birkat HaMazon. <Ref> Shulchan Aruch 184:4. Mishna Brurah 184:15 writes that according to many Rishonim only if one ate and is full is one Biblically obligated, therefore if one only had a [[Kezayit]] and is in doubt whether he said Birkat HaMazon one shouldn’t go back and say it out of doubt, rather it’s preferable to wash again, make [[hamotzei]], eat a [[Kezayit]] and make Birkat HaMazon. This is also the opinion of Yalkut Yosef ([[Brachot]] 286, 184:5) and Yabia Omer OC 8:22:13.
* Rashi Brachot 48a s.v. cites the Bahag that a person isn't obligated Biblically to recite Birkat Hamazon unless one was full. Rabbinically one is obligated once one ate a kezayit. Rashi agree with the Bahag about that. Tosfot 48a s.v. ad, Tosfot Sukkah 26b s.v. vlo agree, Rosh Brachot 7:24, and Rambam Brachot 1:1 agree. However, Rashba Brachot 48a s.v. ha and Raavad Brachot 5:15 hold that there's a Biblical obligation to recite Birkat Hamazon even if one just ate a kezayit and it doesn't depend on whether one was full.</ref>
# If a person ate bread and is still thirsty because he didn't drink enough during the meal and now has a doubt whether he said Birkat HaMazon, some say he should repeat Birkat HaMazon and some say not to repeat it. <ref> Yalkut Yosef ([[Brachot]] pg 289, 184:8) writes that since the opinion of Shulchan Aruch is that even if one is still thirsty the obligation of Birkat HaMazon is Deoritta, in cases of doubt one should go back and say Birkat HaMazon. However, Kaf HaChaim 184:26, Ben Ish Chai, and Or Letzion 13:6 hold that since there's an opinion that Birkat HaMazon is only Derabbanan if one is still thirsty one shouldn't go back and say Birkat HaMazon. Rama 197:4 cites the opinion of the Mordechai that if one was thirsty and didn't drink one's obligation in Birchat Hamazon is only rabbinic. He is only concerned for his opinion initially.</ref>
# A woman who ate bread and is unsure whether she said Birkat HaMazon, she should hear it from someone else or wash again and make another [[HaMotzei]] to remove herself from doubt. However, if that's impossible, Ashkenazim hold that she may say Birkat HaMazon, but according to Sephardim she is not supposed Birkat HaMazon out of doubt. <ref> Ben Ish Chai Chukat 9, Kaf HaChaim 184:25, Sh"t Ohr Letzion 2:13:4, [[Rabbi Ovadyah Yosef]] in Sh"t Yacheve Daat 6:10, and Halacha Brurah 184:10 (explained in Sh"t Otzerot Yosef 7:7) hold that a woman is possibly obligated Deoritta (Brachot 20b) and so in a case of doubt we revert to the rule of Safek [[Brachot]] and so a woman wouldn't return and make the bracha. However, the Mishna Brurah 186:3 holds that there's enough to rely on for a woman to go back and make Birkat HaMazon if she wants. This is also the opinion of Rabbi Binyamin Zilber quoted in VeZot HaBracha (pg 351).
* [http://www.hebrewbooks.org/pdfpager.aspx?req=19550&st=&pgnum=33 Teshuva M'ahava 2:234] writes that since it is a safek safeka (similar to the case of Shach's klalei safekot YD 110:16) the woman should be exempt like the Pri Megadim 186 E"A writes about this case. Halacha Brurah (Otzrot Yosef 7:7) has the same logic. However, he believes that she should make the birkat hamazon since (1) according to the Rif she's obligated to recite birkat hamazon from the Torah, (2) even if it is a safek if she's obligated like the Rambam, perhaps she can recite the bracha since potentially making a bracha levatala is only derabbanan and (3) fulfilling a mitzvah which is the bracha itself when there is a doubt and a potential Biblical obligation is permitted even according to the Rambam. His conclusion is that she can recite the birkat hamazon but it is better for her to eat more and repeat birkat hamazon or to read the birkat hamazon without enunciating the words with her lips (hirhur). </ref>

==How long does one have to say Birkat HaMazon?==
{{How Long Does One Have to Recite Birkat Hamazon}}

==Minimum amount of bread==
# One is not obligated to recite Birkat HaMazon unless one eat a minimum of a [[Kezayit]] of bread. <Ref>S”A 168:9, 184:6, and 210:1 </ref> The amount of bread necessary in order to make [[HaMotzei]] and [[Netilat_Yadayim_for_a_meal|Netilat Yadayim]] are discussed in the articles specific to those topics.
# How large is a kzayit of bread? According to Ashkenazim the [[Kezayit]] is slightly less than one ounze of volume. A good approximation is half the center piece of a 1 lb rye bread. <ref> Halachos of [[Brachos]] Addendum 1, pg 246 </ref> According to Sephardim the [[Kezayit]] is 27 grams in weight. <ref> Yalkut Yosef 158:4 </ref> For more specific halachot about [[Kezayit]], see the [[Halachot of Kezayit]].

==In any language==
# It’s preferable to say Birkat HaMazon in Hebrew, but strictly speaking it is permissible to say it in any language one understands. <Ref>S”A 185:1, Mishna Brurah 185:1 </ref>
==Saying it aloud==
# One should say Birkat HaMazon loud enough that one can hear oneself say the words, however if one said it quietly one fulfills one’s obligation as long as one enunciated the words with one’s lips and didn’t just read or think it. <ref>S”A 185:2, Mishna Brurah 185:2, Chazon Ovadia [[Berachot]] page 94, Mikor Chaim 101:2. Birkei Yosef 185:2 as well as the Shaare Teshuva 185:1 say in the name of the Sefer Charedim that if you cannot hear yourself most poskim hold that you didn't fulfill your obligation and based on that the Chesed La'alafim 185:1 and Ben Ish Chai Chukat 7 says that you should eat more bread and say [[birkat hamazon]]. However, Chacham Ovadia Yosef in Chazon Ovadia [[Berachot]] page 94-95 says this is based on a mistaken understanding of the sefer charedim and most poskim including rif, rambam, rosh, behag, sheiltot, eshkol, Smag, Raah, Meir, Ra'avyah, Or Zarua, Rabbeinu Yerucham, Orchot Chayim, Riaz, Tur and Shulchan Aruch all hold that you have fulfilled your obligation as long as you enunciated the words with your lips and therefore you wouldn't need to go back to eat more bread. </ref>
# It’s better to say Birkat HaMazon out loud in order to inspire having proper intent and also on [[Shabbat]] and [[Yom Tov]] it’ll help make sure one doesn’t forget adding the appropriate paragraphs. <Ref>Mishna Brurah 185:3 </ref>

==Reciting Birkat Hamazon in the Presence of Feces or Urine==
# It’s forbidden to say any Bracha or Torah within 4 [[amot]] of feces. However, after the fact, if one said Birkat HaMazon one should say Birkat HaMazon again, but if one said Birkat Mazon within 4 [[amot]] of urine one doesn’t go back to make Birkat Hamazon. <Ref>S”A 185:4, Mishna Brurah 185:7-8 </ref>

==Who's obligated to say Birkat HaMazon==
# There is a dispute whether women are obligated in Birkat HaMazon on Torah level or only Rabbinically. Therefore, if a woman ate bread and is full and is now unsure whether she said Birkat HaMazon, there’s is a dispute whether she should say it to be sure and there’s what to rely on to make it to be sure. Additionally, a woman can fulfill the obligation of a man if he listens to her Birkat HaMazon, however, she shouldn’t fulfill his obligation if the man ate to satisfaction but rather one if he ate a [[Kezayit]] and not to satisfaction. <Ref>Shulchan Aruch 186:1, Mishna Brurah 186:3. See Shitat HaKadmonim (last page of bava kama) referenced on the [[Mitzvot_Aseh_SheHazman_Grama]] page regarding the obligation of women in Birkat HaMazon. </ref>
# A child, who isn't yet [[Bar Mitzvah]]'ed, is obligated to say Birkat HaMazon on a derabbanan level because of [[Chinuch]]. <ref>Shulchan Aruch 186:2. Rav Moshe HaLevi (Birkat Hashem v. 2, p. 317) writes that after the fact a child who said the Birkat HaMazon in order to fulfill the obligation of an adult has fulfilled his obligation. Rabbi Mansour on [http://www.dailyhalacha.com/displayRead.asp?readID=1584 dailyhalacha.com] quotes this as halacha. </ref>Therefore, a child can't fulfill the obligation of an adult who doesn't know how to say Birkat HaMazon unless the adult didn't eat until he was satisfied, otherwise the adult is obligated on a deoritta level to say Birkat HaMazon and can't fulfill his obligation with that of a child.<ref>Shulchan Aruch 186:2. Mishna Brurah 186:6 writes that a child shouldn't fulfill the obligation of a woman because perhaps the woman's obligation is deoritta whereas the child's is only derabbanan. Mishna Brurah 186:7 adds that there is a dispute whether a child who didn't eat to satisfaction can fulfill the obligation of an adult considering that the child is only obligation by force of two derabbanan factors. He concludes that one should be stringent. </ref>
# Some say that children from the age of 6 should say Birkat Hamazon. <ref>[http://www.dailyhalacha.com/displayRead.asp?readID=1584 Rabbi Mansour on dailyhalacha.com] writes that parents should ensure that children from the age of 6 say Birkat HaMazon.</ref>

==One Who Does Not Know Birkat HaMazon In Its Entirety==
# If one only knows the first three [[Brachot]] of Birkat HaMazon one should say those [[Brachot]], however, if one only knows some of the first three [[Brachot]] but not all of them, according to Sephardim, he shouldn’t say Birkat HaMazon at all, but according to Ashkenazim, if he was full then he should say the [[Brachot]] he knows. <Ref>Shulchan Aruch OC 194:3, Mishna Brurah 194:13 </ref>
==Bracha of the Guest==
# A guest should bless the homeowner who provided the food for the meal.<ref>Gemara Brachot 46a. Smag Asin 27 and Avudraham (Birchat Halechem s.v. vamrinan) cite a source from chazal that learns the idea of blessing the homeowner from the pasuk ואכלת ושבעת וברכת את ה' that את includes the bracha of a guest for the homeowner. Encyclopedia Talmudimit (Orach fnt. 72) cites the same from the Roke'ach 319.</ref> The Ashkenazic minhag is to recite shortened bracha "הרחמן הוא יברך את בעל הבית הזה" but it is better to recite the full text of the bracha "יהי רצון שלא יבוש ולא יכלם בעל הבית הזה לא בעולם הזה ולא בעולם הבא ויצליח בכל נכסיו ויהיו נכסיו מוצלחים וקרובים לעיר ולא ישלוט שטן במעשי ידיו ואל יזדקק לפניו שום דבר חטא והרהור עון מעתה ועד עולם".<ref>The full text is found in the Gemara Brachot 46a and is codified by Shulchan Aruch 201:1. The Mishna Brurah 201:5 points out that the minhag is to recite a shortened text of the bracha but really we should recite the longer one. Piskei Teshuvot 201 fnt. 9 cites the Teshuvot Vehanhagot 2:122 writes that the Griz was careful to say the text of the Gemara. He also cites the Sidur Yavetz who disapproves of the shortened text.</ref>
# Some say that children should recite the bracha of guests for their parents, whether they're unmarried<ref>Magen Avraham 201:2, Kaf Hachaim 201:13, Piskei Teshuvot 201:1, Vezot Habracha p. 143 quoting Rav Elyashiv</ref> or married.<ref>Piskei Teshuvot 201:1 in clarifying the Magen Avraham.</ref>
# It applies equally to the one leading the zimun and everyone else.<ref>Aruch Hashulchan 201:3, Ben Ish Chai (Shana Rishona Shalach 24). Shaar Hatziyun 201:15 also writes that he doesn't know why the Magen Avraham holds that it only applies to the one leading the zimun but the minhag is that everyone says it.</ref>
# Someone paying for his meal doesn't need to recite the bracha of a guest.<ref>Magen Avraham 201:2, Kaf Hachaim 201:11, Aruch Hashulchan 201:2</ref>
# Some say that yeshiva students eating a meal paid for by the donors to the yeshiva should say the bracha of a guest for the donors.<ref>Or Letzion 2:46:33</ref> Others however hold that they are exempt.<ref>Vezot Habracha p. 143 quotes Rav Elyashiv as saying that the yeshiva students are exempt since there's no specific homeowner. Shevet Halevi 11:51 writes that the yeshiva students are exempt since we don't fulfill others in birkat hamazon with zimun and maybe there's no obligation of a bracha of a guest today and also the homeowners don't eat with the students. See there for more reasons. He concludes that they are exempt from the actual text but should still bless the donors out of gratitude. Piskei Teshuvot 201 fnt. 5 points out that according to the Shulchan Aruch Harav 201:4 that there's no obligation of a bracha of a guest when the homeowner isn't eating with them.</ref>
# Someone who had his meal sponsored and is now eating in another place according to some poskim he should nonetheless recite the bracha of a guest on behalf of the one who paid for the meal.<ref>The Piskei Teshuvot 201:1 cites the Mekor Chaim of Chovot Yair 193:3 that a guest should recite the bracha even if the homeowner isn't there.</ref> Others say that he's exempt.<ref>Shulchan Aruch Harav 201:4 writes that a guest is exempt if he's not in front of the homeowner. Vezot Habracha p. 143 quotes Rav Mordechai Eliyahu that the minhag is only to recite the bracha of a guest when eating with the homeowner.</ref>
# The minhag is to say the bracha of a guest after the harachaman's.<ref>Vezot Habracha p. 143 citing Rav Mordechai Eliyahu</ref> However, some say that it is should be said immediately after the fourth bracha.<ref>Griz (Likutei Hagriz 2:13 cited by Dirshu 201:5), Bet Baruch 125 cited by Vezot Habracha p. 143</ref>
# The bracha of a guest is said on Shabbat and Yom Tov and it isn't considered asking requests on Shabbat since it is part of the regular brachot we say everyday.<ref>Divrei Shalom 2:49 based on Bet Yosef 188:4 quoting the Shibolei Haleket</ref>

==Making Birkat HaMazon Over Wine==
# It’s preferable to make a Birkat HaMazon over a cup of wine when making a [[Zimmun]] of three. <Ref>Shulchan Aruch OC 182:1, Kitzur Shulchan Aruch 45:1, Mishna Brurah 182:4. The Zohar Bamidbar 245b clarifies that there's no obligation to make a birkat hamazon over wine unless there is at least a zimmun of three. Yalkut Yosef 182:1 cites the Zohar and adds that one shouldn't do a birkat hamazon over a cup when he is saying birkat hamazon himself but if one still wants to he shouldn't pick up the cup.</ref>
# When reciting Birkat Hamazon over a cup of wine, one should raise up the cup of wine a [[Tefach]].<ref>Shulchan Aruch 183:4 states that when making Birkat Hamazon over a cup of wine one should raise it up a [[Tefach]].</ref>
# However, if one doesn’t have wine in the house one may use Chamer Medina (a drink which is drunk in the country but isn’t water). <Ref>Kitzur Shulchan Aruch 45:1, Mishna Brurah 182:14 </ref>
# If one drank from the cup of wine the cup is considered tainted and unfit for making on it Birkat HaMazon until one fixes it by filling it up with wine or water. <Ref>Shulchan Aruch 182:3 and 182:6</ref>
# The cup used in [[making Birkat HaMazon over wine]] should be washed out in the inside and outside before it is used, however, if it is already clean it doesn't need to be cleaned.<ref>Shulchan Aruch 183:1</ref>
# The cup of wine should be filled up completely. <Ref>Rama 183:2</ref>
# The cup of wine must have a [[Reviyit]] as a minimum, but it is preferable to have it filled up completely. Some have the practice to fill it up so that it spills over the sides and some don't fill it up so much that it spills over. <ref>Rama 183:2, Mishna Brurah 183:9</ref>

==Regarding Reciting Birkat Hamazon While Drunk==
# [[Avoiding Davening After Drinking Intoxicating Beverages]]

==Clearing the Table==
# One should leave some bread on the table why he says [[birkat hamazon]]. <ref> Contemporary Questions in Halacha and Hashkafa pg. 90, Shulchan Aruch 180:2 based on the Gemara in Sanhedrin 92a which says that if you don't leave bread on the table you will not see a sign of blessing. Mishna Brurah 180:2 writes that this is so we can have bread ready in case poor people come in hungry. </ref> If no bread remains one should place some other bread on the table. <ref> [http://www.dailyhalacha.com/Display.asp?ClipID=2588 Rabbi Eli Mansour] </ref>
# Some have the practice of removing the knife before birkat hamazon. <ref> Shulchan Aruch 180:5, see [http://www.dailyhalacha.com/Display.asp?ClipDate=5/20/2009 for several different explanations of this custom </ref> This applies on Shabbat and weekdays, and with plastic or metal knives. <ref> [http://www.dailyhalacha.com/Display.asp?ClipDate=5/20/2009 Rabbi Eli Mansour] </ref> This is not necessary for al hamichya of boreh nefashot after a snack <ref> Sh"t Rivivot Ephraim 1:136:2 </ref>

==Text==
===Magdil/Migdol===
# The practice is that on days [[Musaf]] is not recited in davening, the pasuk recited at the end of Birkat Hamazon is recited as magdil (מגדיל) yeshuot malko, while on days that [[Musaf]] is recited, it is changed to Migdol (מגדול) yeshuot malko. <ref> Ben Ish Chai Year 1, Parashat Chukat: Halacha 19 writes that this is based on mystical reasons </ref>
# At the end of [[Birkat HaMazon]] for [[Melava Malka]], some authorities hold that one should say say "migdol yishuot malko" like on [[shabbat]] itself, instead of "magdil yishuot"<ref> Kaf Hachaim 189:11</ref>, while others say that one should say the regular "magdil yishuot" on [[Melava Malka]] just like during the week. <ref>Yalkut Yosef (Kitzur Shulchan Aruch 300:4) </ref>

==Related Pages==
*[[Bracha Achrona]]
==Sources==
<references/>
[[Category:Brachot]]

Ikar and Tafel

2018-04-25T18:03:55Z

Ikesultan: /* Sushi */

==General Guidelines of Ikar and Tofel==
# The Bracha that one makes on the ikar (primary food) covers the Bracha on the Tofel (secondary food). This rule applies to [[Bracha Rishona]] and [[Bracha Achrona]]. <Ref> S”A 212:1 based on Brachos 41b. See Kol Bo (n. 24) who is uncertain about this.
 
The Chazon Ish (27:9) explains that a tafel is never excused from a bracha rishona. Rather, the tafel is excused from its own typical bracha because it is subsumed under the ikar and, therefore, covered by the bracha recited on the ikar. 
See Pri Megadim (Preface to Hilchos Birkas ha’Peiros note 11) where he develops a hierarchy of objective significance, including foods comprising a quantitative majority, the five grains, and flavoring agents. </ref>
# Situations exhibiting an ikar ve’tafel relationship include both when:
## Two entities are intermixed and eaten together
## Two entities are eaten one after another deliberately so that one entity will completely serve the other. <ref> Tur and Shulchan Aruch (212:1). Aruch HaShulchan (212:1-2) discusses two scenarios of ikar ve’tafel: 1) Where the tafel forms one food unit with the ikar, as the two components are eaten in one spoonful. 2) Where the tafel is eaten deliberately subsequent, but proximate to the ikar. </ref>
# In certain cases, the two foods are not considered a mixture and two [[brochot]] are required. If so, one should separate the one which has the more important Bracha (see [[Order of Brochos]] and make the Bracha, then make the other Bracha and eat that food. <Ref> Halachos of Brochos (pg 72, chapter 4, Rabbi Pinchas Bodner) </ref>
# Once the initial situation of the food was a mixture and the two were eaten together, even if some Tofel remains without the Ikar, no new Bracha is needed. <ref> Vezot HaBracha (pg 95, chapter 11), VeTen Bracha (Halachos of Brochos by Rabbi Bodner, chapter 4, pg 59-60) </ref> However, if one added more Tofel after the Ikar was finished a new Bracha is needed. <ref> VeTen Bracha (Halachos of Brochos by Rabbi Bodner, chapter 4, pg 59-60) </ref>
# If one eats the secondary item before eating the primary item some say that one should make a Bracha on the secondary item as usual. However, some say that since, nonetheless, it is only secondary in purpose the bracha is automatically [[Shehakol]], therefore, one should avoid such a situation and make sure to eat the primary food before the secondary one. <ref>
* Sh”t Maharach Or Zaruha 38 writes that if one eats fruit seeds as regular food for sustenance the Bracha is HaEtz, however, if it is eaten only in order to sweeten a drink which one has afterwards the Bracha is [[Shehakol]]. The proof is that bread which is kneaded with spices ([[Pas HaBah Bekisnin]]) which is normally eaten as a sweet (snack) is [[Mezonot]] and even that it’s not clear and perhaps one should make [[Shehakol]].
* Sh”t Trumat HaDeshen 1:31 writes that if one eats a food in order that one will be able to drink wine not on an empty stomach even though it’s secondary it requires a Bracha because the food is eaten before the wine. He then quotes the Or Zaruha who said that if one is eating the seeds before the drink one makes a [[Shehakol]] on the seeds and infers that if a secondary item is eaten before the primary food the Bracha would be [[Shehakol]].
* However, the Bet Yosef 212:1 argued on the Trumat saying that just because it is coming for the purpose of sweetening the drink the Bracha shouldn’t change draws proof from the Rosh who says that if one ate less than a [[Kezayit]] of shivat haminim one shouldn’t make boreh nefashot because the appropriate Bracha doesn’t change is one just eats less than a [[Kezayit]]. The Darkei Moshe 212:2 rejects the Bet Yosef explaining that having the secondary food first requires a Bracha because one may not enjoy this world without a Bracha but it doesn’t deserve it’s appropriate Bracha since the purpose is secondary, however, if one eats less than the requisite amount the Bracha doesn’t change because one’s purpose was normal eating. The Rama 212:1 rules like the Trumat HaDeshen who says that if one ate the secondary item first one should only make a [[Shehakol]] on it.
* See Magen Avraham (212:4) who disagrees with the Rama and holds that the bracha of the ikar food should be recited on the tafel.
* Mishna Brurah 212:10 and Beiur Halacha s.v. VeAyno quotes many achronim who disagree with the Rama. Mishna Brurah concludes that one should avoid this situation by eating the primary food first. </ref>
# In general, objective significance is eclipsed by subjective purpose. That is the determination of ikar depends on each and every person subjectively.<ref>Rabbi Alexander Mandelbaum in Yeshurun v. 33 p. 583 writes that the Shulchan Aruch 212:1 holds that the determination of ikar and tofel depends on each person and can change over time. Igrot Moshe OC 4:43 and Rav Nevinsal 208:3 agree.</ref> Therefore, eating cake to temper the bitterness of a shot of whiskey demotes the cake to a status of tafel, notwithstanding the objective significance of flour. <ref>Mishna Brurah 212:5. The Mishnah in Brachos 44a rules that the bracha recited on an ikar excuses the need for an additional bracha on the tafel if the consumer had both in mind when reciting a bracha on the ikar. Thus, when bread is secondary to a salty dish, one recites a bracha only on the salty dish (Tosfos Brachos 44a s.v. be’Ochlei peiros and S”A 212:1). However, it is important to note that the Mishnah Brurah (212:5 s.v “ve’achar”) paskins that a bracha on the bread would be in order if one had an appetite for it as well. Furthermore, based on a Shlah, the Mishnah Brurah advises to avoid such a situation of using bread to temper the effects of the whiskey, as it is difficult to ascertain definitively that one has no appetite for the bread itself.
In a slightly similar vein, R. Moshe Feinstein (Igros Moshe 4:43) paskins that for strudel (fruit-filled pastry), one who would enjoy the pastry alone can make a Mezonos on the pastry followed by a Ha’eitz on the fruit. Similarly, for ice-cream wafers, if one would enjoy the wafer alone, one can make a Mezonos followed by a Shehakol. R. Moshe explains that many people enjoy the Mezonos part alone, thereby warranting a separate bracha for those who desire the Mezonos part. Similarly, for cereal and milk, a bracha is also recited upon the milk if one would enjoy it independently of the cereal and drink it separately. Comparably, R. Moshe paskins that chicken soup with k’neidel warrants only a Mezonos unless the chicken soup will be eaten separately from the k’neidel. </ref>

==Foods Made With One of the Five Grains==
# Foods made with the five grains are Mezonot since the five grains are objectively more significant than other foods. <ref>Brachos 36b states that anything containing any of the five grains deserves a Mezonos. Shulchan Aruch 208:2 codifies this gemara. Rambam (Hilchos Brachos 3:4-7) understands this principle to be a function of ikar ve’tafel. Accordingly, Tosfos (Brachos 36b s.v. kol she’yaish) write that the flour in a mixture warrants a Mezonos only when the flour serves to satiate, and not merely to hold the components together. While Tosfos do not mention explicitly that this principle is a function of ikar ve’tafel, the Rosh (Brachos 6:7) does, explaining that flour serving as a binder is not considered ikar. However, the Ritva (Brachos 47a s.v. ha’koseis) learns that the five grains are an exception to the typical rules of ikar ve’tafel, warranting a Mezonos even when not assuming the role of ikar in a food. </ref>
==Secondary ingredient serves the primary ingredient==
===Definition===
# The first category is if the Tofel serves the Ikar and isn’t eaten for taste but rather it is eaten only to enable one to eat the Ikar. <Ref> S”A 212:1, Vezot HaBracha (pg 89, chapter 11) </ref> This category includes where the Tofel is to remove a bitter taste, add color, add smell, or make the ingredients stick together. <Ref> S”A 204:12 </ref>
===Rules===
# Even if the two food aren’t eaten together still the Ikar covers the Tofel. <Ref> Shaat HaTziyun 212:21, Vezot HaBracha (pg 89, chapter 11) </ref>
# However, if also has intent to eat the Tofel because of it’s taste, then 2 [[Brachot]] are needed. <ref> Mishna Brurah 212:5, Vezot HaBracha (pg 89, chapter 11) </ref>
# If [[mezonot]] is used as an absolute tofel, the [[mezonot]] is covered by the Ikar. <Ref> Vezot HaBracha (pg 108, chapter 12), VeTen Bracha (Halachos of Brochos by Rabbi Bodner, chapter 4, pg 61) </ref>
===Examples===
# For example, one who drank bitter liquor and wants to remove the bad taste with bread should make a Bracha on the liquor and no Bracha is needed for the bread. <Ref> S”A 212:1, Vezot HaBracha (pg 89, chapter 11) </ref> However, since it’s difficult to determine whether one is eating the bread just in order to remove the bitter taste or also for the satiation in brings independently, one should avoid having bread or [[mezonot]] just to remove a bitter taste. <Ref> Mishna Brurah 212:5 in name of the Shlah, Vezot HaBracha (pg 89, chapter 11), Halachos of Brochos (pg 57, chapter 11) </ref>
# If a person has bread with olive oil and the olive oil is considered ancillary the Bracha on the bread covers the olive oil. However, if one has a little bread with a lot of olive oil (which one is having in order to soothe one’s throat) which is one’s primary interest the Bracha on the olive oil (HaEtz) and it exempts the Bracha on the bread. <Ref>Mishna Brurah 202:28 </ref>
# If one eats pickles or olives in order to whet one’s apittite for a meal (that’s one is not having bread), the main food such as meat is Ikar and the olive and pickles are Tofel. To avoid a dispute, one should eat a little of the meat first in order that it cover the pickles or olives. <Ref> Halachos of [[Brachos]] (Rabbi Pinchas Bodner, chapter 4, pg 56) </ref>
# One of the ingredients of licorice is flour, however, since the whole purpose of the flour is to make the ingredients stick, the Bracha is [[Shehakol]]. <Ref> Vezot HaBracha (pg 108, chapter 12) </ref>
# If one of the ingredients of chopped-meat is flour or bread crumbs, however, since the whole purpose of the flour is to make the ingredients stick or to increase the volume of the meat, the Bracha is [[Shehakol]]. <Ref> Vezot HaBracha (pg 108, chapter 12), VeTen Bracha (Halachos of Brochos by Rabbi Bodner, chapter 4, pg 67) </ref>

==Secondary ingredient enhances the primary ingredient==
===Definition===
# The second category is if the Tofel is eaten to add taste, yet, one is eating the mixture primarily to eat one of the two foods and that’s called the Ikar. <Ref> Mishna Brurah 212:6, Vezot HaBracha (pg 89, chapter 11) </ref> The primary food and the enhancer is determined according to each individual’s preference. <Ref> VeTen Bracha (Halachos of Brochos by Rabbi Bodner, chapter 4, pg 59). See Rashi (Brachos 41a s.v. She’hayah Tz’non ikar) with regards to an olive eaten to temper the sharpness of a radish. See also Rashi (Brachos 41b s.v. Devarim ha’Ba’im) with regards to foods eaten in a meal to enhance bread. </ref>
===Rules===
# The Ikar only covers the Tofel if the two are eaten together (in one spoonful, forkful, or handful). <Ref> Shaar HaTziyun 212:21, Vezot HaBracha (pg 89, chapter 11) </ref>
# If also has intent to eat the Tofel because of it’s taste and it’s especially dear or important to oneself, then 2 [[Brachot]] are needed. <Ref> Vezot HaBracha (pg 90, chapter 11) </ref>
# If [[mezonot]] is used as an enhancer and the foods weren’t cooked together, then two [[Brachot]] are required. This only applies for [[mezonot]] of the five grains and not rice. <Ref> VeTen Bracha (Halachos of Brochos by Rabbi Bodner, chapter 4, pg 60, 74) </ref>
===Examples===
# For crackers with cheese, if one’s primary intent is to eat the cracker, the Bracha is [[mezonot]]. <Ref> Vezot HaBracha (pg 90, chapter 11), VeTen Bracha (Halachos of Brochos by Rabbi Bodner, chapter 4, pg 74) </ref>
# For crackers with fish, if one is eating the fish to enhance the cracker, then the Bracha is [[Mezonot]], however, if one desires both, then two [[Brachot]] are required ([[mezonot]] and [[shehakol]]). <Ref> VeTen Bracha (Halachos of Brochos by Rabbi Bodner, chapter 4, pg 74) and Vezot HaBracha (pg 90, chapter 11) write that usually the fish is used to enhance the cracker and so only [[Mezonot]] is needed. However, they conclude, if one specifically desires the fish, then 2 [[Brachot]] ([[Mezonot]] and [[Shehakol]]) are required. Peni HaShulchan (pg 338; Rabbi Pinchas Vitman) writes that the usual case is where one primarily wants the fish and one should make 2 [[Brachot]]. </ref>
# Chocolate bars filled with wafer and hazelnut cream, such as Elite "Pesek Zman" the wafer is Ikar, so one makes a [[Mezonot]], but there are those who claim that the chocolate is Ikar, making it Shehakol.<ref>Because the Ikar is the wafer. Rav Yaakov Ariel (http://www.yeshiva.org.il/ask/72065) and Rav Avraham Yosef (http://www.moreshet.co.il/web/shut/print.asp?id=160088&kod=&modul=15&codeClient=58). There are those who say one makes a Shehakol, despite the fact that the wafer is there for the taste and not as a binding agent (See http://din.org.il/2012/09/02/ברכה-על-ממתק-פסק-זמן/ and VeZot HaBracha pg 250) .</ref>
# For noodle Kugel and pickles eaten together, only [[mezonot]] is necessary. <Ref>Vezot HaBracha (pg 90, chapter 11), Peni HaShulchan (pg 339; Rabbi Pinchas Vitman) </ref>
# Latka with apple sauce, the only Bracha needed is for the latka (either HaAdama or [[Shehakol]] depending on it’s consistency). <Ref> Halachos of Brochos (pg 58, chapter 4, Rabbi Pinchas Bodner) </ref>
# For blintzes with sour cream, the only Bracha needed is for the blintzes. <Ref> Halachos of Brochos (pg 58, chapter 4, Rabbi Pinchas Bodner) </ref>
# For rice cakes with a peanut butter spread, the only Bracha needed is for the rice cakes (which is HaAdama). <Ref> Halachos of Brochos (pg 58, chapter 4, Rabbi Pinchas Bodner) </ref>
# If a doughnut was dipped in coffee, the Bracha on the solid covers the absorbed liquids. There’s a minority opinion that the [[mezonot]] also covers the coffee in the cup and so it’s preferable to cover the coffee with another [[Shehakol]], however, if it’s difficult one may make [[Shehakol]] on the coffee in the cup. <Ref> Veten Bracha (Halachos of Brochos by Rabbi Pinchas Bodner, chapter 4, pg 69) </ref>
# For knishes in the usual case where the dough is substantial, the Bracha is [[mezonot]]. <Ref> Veten Bracha (Halachos of Brochos by Rabbi Pinchas Bodner, chapter 4, pg 79). Shulchan Halevi 3:14:6 p. 38 writes that knishes are mezonot if the crust is thick and filling thin which is commonly the case, however, if the dough is thin and filling thick then it requires two brachot. </ref>

====Ice Cream in Cone====
# If one eats an ice-cream in a cone and one’s intent is only to eat the ice-cream and the cone is only used to hold the ice-cream, one should only make a [[Shehakol]]. However, in the usual case where one eats the cone also for a taste, two [[Brachot]] are required. <Ref> VeTen Bracha (Halachos of Brochos by Rabbi Bodner, chapter 4, pg 61), Vezot HaBracha (pg 390), Shulchan Halevi 3:14:3 p. 37. Igrot Moshe 4:43 writes that if someone enjoys the cone then he should make two brachot and if he just wants the ice cream and he is eating the cone because it is there then the bracha is shehakol and the cone is covered. This is based on the Mishna Brurah 168:45. </ref> Some say that the bracha is just shehakol.<ref> Dirshu 168:35 cites Rav Wosner (Kovetz Mbet Levi v. 16 p. 81) and Or Letzion 2:14:20 who hold that the bracha on ice cream in a cone is shehakol since it is eaten together and the cone isn't the main thing.</ref>

====Cheese Cake====
# Many authorities hold that cheese cake is [[Mezonot]] in the usual case where the cheese and crust are baked together. However, some say that the bracha is [[Shehakol]] unless there’s a thick crust in which case the Bracha is [[Mezonot]]. <ref>
* In Gemara [[Brachot]] 36b, Rav and Shmuel say that anything which has (flour from) the five grains is [[mezonot]]. (This is known the rule of Kol SheYesh Bo.) This is quoted by the Rif ([[Brachot]] 26a), Rosh ([[Brachot]] 6:7), and Rambam ([[Brachot]] 3:4) and codified by Tur and Shulchan Aruch 208:2.
* Tosfot 36b s.v. Kol writes that if the flour is added in order to fill one up then the food is [[Mezonot]], whereas if it’s added as a binding agent it’s not [[mezonot]]. Moreover, the Rashba ([[Brachot]] 36b s.v. Duvsha) writes that if the flour is added in order to give a taste or make the food more fit for consumption the Bracha is [[Mezonot]]. This is quoted by the Bet Yosef 208:2 and codified as halacha by the Mishna Brurah 208:7. The Rambam ([[Brachot]] 3:6) writes that if the flour was added as a binding agent or only in order to impart a color or smell the food isn’t [[mezonot]] because of the flour.
* Vezot HaBracha (chap 11, pg 92) writes that if the cheese layer is baked together with the crust layer the Bracha is [[Mezonot]] based on Kol SheYesh Bo.
* Laws of [[Brachos]] (Rabbi Forst, chap 7, pg 219) writes in general the crust is used to add flavor and if so the Bracha is [[Mezonot]], however if the crust is only meant to hold the cheese the Bracha is [[Shehakol]]. The [http://www.ou.org/publications/brachot/default.htm OU] agrees.
** The second clause is based on the following: Shulchan Aruch 168:8 and 212:2 rules that if one eats jam/marmalade on a cracker one should only make a Bracha on the marmalade and it exempts the cracker. Mishna Brurah 168:45 explains that in the case of S”A one was only eating the jam on the cracker so as not to dirty one’s hands. Then, he quotes the Magen Avraham 212:5 who writes that nowadays the crackers have a good taste and one should make [[Mezonot]] and exempt the jam. Mishna Brurah concludes by saying that it’s only one Bracha when it is baked together, however, if they’re baked separately it would require two [[Brachot]].
* Laws of [[Brachos]] (chap 7, pg 219, note 48) writes his ruling that if the thin crust is added for it’s taste even if wouldn’t be eaten on it’s own, the Bracha should be [[mezonot]] is based on the Mishna Brurah 168:45 but feels that Rav Moshe in Igrot Moshe 4:43 would disagree and hold that if one wouldn’t want to eat the crust on its own the Bracha is only [[Shehakol]].
** Igrot Moshe 4:43 writes that for an ice cream sandwich one should make two [[Brachot]], [[mezonot]] on the wafer and [[Shehakol]] on the ice cream and if one only wants the ice cream but only eats the wafer simply because it’s there the Bracha is [[Shehakol]] and it exempts the wafer. However, Laws of [[Brachos]] (chap 7, pg 217, note 40) argues that even if the crust is negligible the Bracha should be [[mezonot]] as long as it adds a taste.
* Halachos of [[Brachos]] (chap 4, pg 79) writes that in many cases the crust is only used to enhance the appearance of the cake and so the Bracha is [[Shehakol]], however, if there is a thick layer he quotes Rav Moshe who says that the Bracha is [[Mezonot]]. </ref>
====Shnitzel====
# Fried chicken or fish (Shnetizel) with a thin batter coating is [[Shehakol]], but if there’s a thick coating the Bracha is [[Mezonot]], yet it's preferable to separate off a piece of coating and a piece of chicken and make [[Mezonot]] on the coating and [[Shehakol]] on the chicken. However, the Sephardic minhag is to make [[Shehakol]] in all cases. <Ref> * Halachos of [[Brachos]] (Rabbi Bodner, chap 4, pg 79) quotes Rav Elyashiv that the Bracha would be [[Mezonot]] in all cases in opposition to Rav Moshe, Rav Yacov Kamenetsky, and Rav Sheinburg who said [[Shehakol]] if it was a thin crust. He also quotes Rav Moshe and Rav Sheinburg that if there's a thick coating that one should make [[Mezonot]]. In the Halachos of [[Brachos]] Handbook (pg 13 and 43) he rules like the second opinion that if there's a thin coating the bracha is [[Shehakol]] and if there's a thick coating the bracha is [[Mezonot]]. * VeZot HaBracha (chap 12, pg 109) agrees that if there's a thin crust one should make [[Shehakol]], however, he argues that if there's a thick coating one should separate a piece of the coating and a piece of the meat and make [[Mezonot]] on the coating and [[Shehakol]] on the meat. [See Vezot HaBracha (Birur 19(1), pg 261) where he seems to agree that if there's a thick coating the bracha would be [[Mezonot]] but because of controversy he suggests separating the coating and making two [[brachot]].] * However, Laws of [[Brachos]] (Rabbi Forst, chap 218, pg 218) writes that it seems that the opinion who says that breaded cutlets are [[mezonot]] is correct, but one who wants to satisfy all opinions should make [[mezonot]] on a piece of crust and [[Shehakol]] on another food. * Lastly, Yalkut Yosef ([[Brachot]] (vol 3), pg 426) writes that the bracha is [[Shehakol]] whether it is home made chicken cutlets or restaurant cutlets (where the coating is thicker). Yet, [https://www.torahanytime.com/#/lectures?v=57967 Rav Yitzchak Yosef Motzei Shabbat Vayhakel Pekudei 5778 min 37] explained that one should recite mezonot on shnitzel nowadays. They used to be shehakol since they were made with a bit of crust but today they're made with a lot of breading and they are mezonot. There is no safek brachot lehakel here since either way one would exempt any food besides salt and water with a mezonot.</ref>
# For onion rings in the usual case where the coating is substantial, the Bracha is [[mezonot]]. <Ref> Veten Bracha (Halachos of Brochos by Rabbi Pinchas Bodner, chapter 4, pg 79) </ref>

====Bostom Creme Pie====
# For the bracha on Boston cream pies, if one has the filling as an enhancer of the cake then the bracha is [[Mezonot]], however, if the filling is considered a thick layer for which one has intent to eat (not merely as an enhancer), then make two [[brachot]], [[mezonot]] on the cake, and [[Shehakol]] on the filling. <ref>
* Shulchan Aruch 168:8 and 212:2 rules that if one eats jam/marmalade on a cracker one should only make a Bracha on the marmalade and it exempts the cracker. Magen Avraham 212:5 writes that one honey crackers are primary and one only makes a Bracha on that and it covers the marmalade.
* Mishna Brurah 168:45 rules like the Magen Avraham but adds that it’s only one Bracha when it is baked together, however, if they’re baked separately it would require two [[Brachot]], one for the cracker, one for the marmalade because one is not eaten as an enhancer of the other but rather one is eating it for both of the cracker and the jam. However, Mishna Brurah 212:6 rules that if one eats cheese on a cracker one only makes a Bracha on the cracker even if one likes the cheese because one is eating the cheese as a spread.
**[It’s clear that the Mishna Brurah 212:6 is discussing where one didn’t bake it together, because if so, the Shaar HaTziyun 212:21 should have answered that the difference in cases between in 212:5 and 212:6 was that in 212:5 it wasn’t baked together and in 212:6 it was.] Similarly, Sh”t Shevet HaLevi 7:27(6) explains that Mishna Brurah 168:45 only meant to make two [[Brachot]] when there’s a thick layer of jam but if there’s a thin layer one should only make one Bracha.
* To clarify this distinction: Vezot HaBracha (chap 11, pg 99) rules that if there’s a cake with a thick layer of whipped cream, cheese, or ice cream and the two were not baked together one should make two [[Brachot]] (similar to the case of Mishna Brurah 168:45). However, if one eats the cream or topping of fruit, chocolate, or nuts in order to enhance the cake one should only make a Bracha on the cake. [See Vezot HaBracha (Birur 42) where he explains the distinction at length.]
* Boston crème pie is a cake and not a pie (like the name implies). It is made with two layers of sponge cake and is filled with a thick layer of custard or cream. Laws of [[Brachos]] (Rabbi Forst, pg 360, pg 385, note 9) explains that one should make two [[Brachot]] on Boston crème pie because the filling is not merely an enhancer of the cake (and is similar to Mishna Brurah 168:45). However, Halachos of [[Brachos]] Handbook (Rabbi Bodner, pg 15) explains that Boston crème pie is simply a cake and the filling only enhances the cake and so the Bracha should be [[Mezonot]] (similar to Mishna Brurah 212:6). [http://www.ou.org/publications/brachot/default.htm OU] also writes [[Mezonot]].</ref>

==Both ingredients are equally important==
===Definition===
# The third category is where the Tofel is just as important as the Ikar in the eyes of the one who is eating it. In this case, the Ikar is judged by whichever is the majority unless one of them is [[Mezonot]] (five grains) in which case the [[Mezonot]] is automatically the Ikar. <Ref> Shulchan Aruch 208:7, Mishna Brurah 212:1, Vezot HaBracha (pg 90, chapter 11), VeTen Bracha (Halachos of Brochos by Rabbi Bodner, chapter 4, pg 64-5) </ref>
# If the two items weren’t cooked together and one’s primary intent is for both items, each food requires a separate Bracha. For example, for an ice cream sandwich, two [[brochot]] are required. <Ref>Vezot HaBracha (pg 92-3, chapter 11), Halachos of Brochos (pg 70, chapter 4, Rabbi Pinchas Bodner), Shulchan Halevi 3:14:3 p. 37. See Mishna Brurah 168:45. </ref>

===Rules===
# The Ikar only covers the Tofel if the two are eaten together (in one spoonful, or forkful). However, once the initial situation of the food was a mixture and the two were eaten together, even if some Tofel remains without the Ikar, no need Bracha is needed. <ref> Vezot HaBracha (pg 91, chapter 11) </ref>
# Even if one has intent to eat the Tofel because it’s especially dear or important to oneself, still the Bracha on the Ikar covers the Tofel. <Ref> Vezot HaBracha (pg 90-1, chapter 11) </ref>
===Examples===
# For, pie or strudel with fruit filling which was baked together, one should only make [[Mezonot]]. <Ref> VeTen Bracha (Halachos of Brochos by Rabbi Bodner, chapter 4, pg 504, Handbook pg 70) writes that since the filling was baked together with the crust, they form one entity and deserves only one Bracha. This is also the opinion of Vezot HaBracha (Luach [[Brachot]] pg 394) </ref>
# The bracha on chulent (barley, beans, small pieces of meat, and potato) is [[Mezonot]].
## If there’s no barley, and the majority is potatoes and beans, the Bracha is HaAdama, if the majority is rice, the bracha is [[Mezonot]].
## If there’s no barley and the Chulent has the Bracha of HaAdama, if the kishka is eaten separately, it requires it’s own [[mezonot]].
## If the pieces of potato and meat are large enough that they aren't eaten together with the whole combination on each forkful, each component requires it’s own Bracha. <Ref> VeTen Bracha (Halachos of Brochos by Rabbi Bodner, chapter 4, pg 65, 80, Handbook pg 28), Vezot HaBracha (pg 107, chapter 11, pg 392, Luach [[Brachot]]) </ref>
# If one mixes carrot, peas, and couscous/farfel the Bracha is [[Mezonot]] since the [[mezonot]] is always considered Ikar. <Ref> Vezot HaBracha (pg 107, chapter 12) </ref>
# The bracha on rice and meat chunks mixed up depends on the majority even though the meat is more expensive and important.<ref>Vezot HaBracha (p. 94) citing Rav Shlomo Zalman. The fact that this is considered one mixture is based on the Aruch Hashulchan 212:2 that anything eaten together on the same fork or spoon is considered one mixture. However, Or Letzion 2:14:30 seems to disagree as he writes that the bracha on large pieces of meat and rice even though they are mixed up are two separate brachot.</ref>
# For an ice cream sandwich, 2 [[brochot]] are required ([[mezonot]] and [[shehakol]]) in the usual case where one’s intent is both for the ice cream and for the cookie. <Ref> VeTen Bracha (Halachos of Brochos by Rabbi Pinchas Bodner, pg 72, chapter 4), Vezot HaBracha (pg 92, chapter 11).</ref> Some say it is just mezonot.<ref> Shevet Halevi 7:27:6 writes that the bracha on an ice cream cake with ice cream between two layers of cake or a ice cream sandwich the bracha is mezonot. He explains that even the cake and the ice cream aren't cooked together and according to Mishna Brurah 168:45 one should make two brachot, this is different than the Mishna Brurah since here the ice cream is a filling for the sandwich or cake and not a topping. If the ice cream would be a thick layer on top of a mezonot then one should make two brachot but since the ice cream is just a filling and there's two layers of mezonot the bracha is mezonot on everything.</ref>
# For chocolate cream pie, if one eats it as a regular pie and the cream enhances dough, then only [[Mezonot]] is needed. However, if one is just as much for the cream as for the pie, then two [[Brachot]] ([[Mezonot]] and [[Shehakol]]) are required. <ref>Veten Bracha (Halachos of Brochos by Rabbi Pinchas Bodner, Handbook pg 27) </ref>
# For “Crembo” which is an Israeli candy that has a significant amount of cream on a biscuit and requires two [[brochot]] ([[Mezonot]] and [[Shehakol]]) in the usual case where the where the biscuit only adds some taste. In this case one should separate the biscuit make a Bracha on it, and then make a [[Shehakol]] on the cream. <Ref> Vezot HaBracha (pg 396, 93) </ref>
# For cereal and milk, the only Bracha required is for the cereal in the usual case where one has the milk to enhance the cereal. However, if one adds milk because one is thirsty and one’s primary intent is for the cereal and also for the milk, then two [[brochot]] are needed. <Ref> Halachos of Brochos (pg 72, chapter 4, Rabbi Pinchas Bodner), Vezot HaBracha (pg 199, chapter 22), Sh”t Igrot Moshe O”C 4:43 </ref>
##If there’s left over milk, no new Bracha is needed. However, if a significant amount of leftover milk after finishing the cereal and one drinks the milk in a cup, then a new Bracha is needed. <ref>Vezot HaBracha (pg 95, chapter 11) </ref>
# Fruit cocktail is considered one mixture, if the majority is HaEtz fruits, then the Bracha is HaEtz, and if the majority is HaAdama fruit, the Bracha is HaAdama. <Ref> Veten Bracha (Halachos of Brochos by Rabbi Pinchas Bodner, chapter4, pg 62, Handbook pg 44) </ref>
====Salad====
# Salad which is mixed up with vegetables has the bracha as the majority item. If the majority of the ingredients are haadama, the bracha is haadama and if the majority is haetz the bracha is haetz. <ref>Vezot HaBracha (p. 93) citing Rav Elyashiv and Rav Shlomo Zalman</ref>
# For a fruit salad where the pieces are small enough that one spoonful includes more than one piece, is judged by majority. If there’s a majority of fruit that have the Bracha of HaEtz which is the usual case, the Bracha is HaEtz. However, if there’s a majority of fruits which are HaAdama (such as pineapple or strawberry), then the Bracha is HaAdama. <Ref> Vezot HaBracha (pg 93, chapter 11) </ref> However, the pieces are large enough that only one comes on the spoon or fork at a time, then each fruit requires it’s own Bracha. <Ref> Vezot HaBracha (pg 94, chapter 11) </ref>
====Sushi====
# Many poskim say sushi is mezonot since the rice is in the majority and is primary.<ref> Laws of Brachos (Rabbi Forst, pg 359-384), [https://www.ou.org/torah/halacha/halacha-lmaaseh/food-fore-blessings-bracha-rishona-special-cases/ Article on OU.org]. Rabbi Alexander Mandelbaum in Yeshurun v. 33 p. 583 agrees that generally it is mezonot. </ref> If the fish is primary to you then you make two brachot, mezonot and shehakol, first mezonot on rice and then shehakol on the fish.<Ref>[https://www.ou.org/torah/halacha/halacha-lmaaseh/food-fore-blessings-bracha-rishona-special-cases/ Article on OU.org]</ref> Others hold that if the fish is primary and you don't want the rice then just recite shehakol and exempts the rice.<ref>Rabbi Alexander Mandelbaum in Yeshurun v. 33 p. 584 writes that since the rice and fish are one unit that are eaten in one bite it is considered a mixture that deserves only one bracha (Aruch Hashulchan 212:2). Even though the Mishna Brurah 168:45 disagrees if they weren't cooked together, Rabbi Mandelbaum quoted Rav Elyashiv who said that if the parts were thin and small such as in sushi it is called a mixture even according to the Mishna Brurah. Therefore, in his opinion, the sushi can only require one bracha, either mezonot or shehakol.</ref>

====Chocolate Covered Nut====
# If there’s a mixture of multiple items where each food is recognizable and none of them are the majority independently, each requires a Bracha. <Ref> Vezot HaBracha (pg 94, chapter 11) </ref>
# Regarding chocolate covered fruit or nuts, if one primarily wants to eat the nut or fruit and the chocolate enhances it, the Bracha is that of the nut/fruit. Conversely, if one primarily one wants to eat chocolate and the nut/fruit enhances the chocolate, the Bracha is [[Shehakol]]. <ref>Mishna [[Brachot]] 44a establishes that the Bracha on the primary ingredient exempts the Bracha of the secondary one. S”A 212:1 codifies this. Mishna Brurah 212:1 writes that the secondary ingredient is the one which comes to serve or enhance the primary ingredient and if one likes both then the majority ingredient is primary. For example, Mishna Brurah 204:51 writes that sugar coated almonds are HaEtz even if the sugar is the majority because the sugar only enhances the nut. Therefore, Laws of [[Brachos]] (pg 215), Halachos of [[Brachos]] (pg 417), and Vezot HaBracha (pg 96) agree that if one primarily wants to eat the nut or fruit and one views the chocolate as enhancing the nut/fruit then the nut/fruit is ikar. Conversely, if one primarily one wants to eat the chocolate and the nut enhances the chocolate, then the chocolate is ikar. </ref>
# If both the nut and the chocolate are primary, then many poskim hold that one should make the Bracha on the majority ingredient, while some say to make two [[Brachot]].<ref>If one likes both the nut/fruit and chocolate: (1) Rav Shlomo Zalman (quoted by Halachos of [[Brachos]] pg 417, note 61) and Rav Elyahsiv (quoted by Vezot 96) hold that one should make the Bracha on the majority ingredient and if that can’t be determined make [[Shehakol]].
(2) Igrot Moshe 3:31 holds that one should make a Bracha on the chocolate and nut/fruit. If one has another fruit one should make HaEtz on that and [[Shehakol]] on the chocolate, otherwise make [[Shehakol]] on chocolate having in mind not to exempt the fruit and then HaEtz on the fruit. (3) Laws of [[Brachos]] (pg 215) writes that one should make HaEtz because HaEtz is really the proper Bracha on chocolate. However, on chocolate covered peanuts he agrees with Rav Moshe to make requires two [[Brachot]]. (4) See Yalkut Yosef (Klalei Sefer [[Brachot]] pg 208) who writes simply that chocolate covered nuts are the Bracha of the nut. </ref>
====Chicken chow mein====
# Chicken chow mein which is only made with chicken and vegetables is [[Shehakol]] if the chicken is the majority and HaAdama if the vegetables are the majority. <Ref> Mishna Brurah 212:1 writes that a mixture of two foods neither of which is [[mezonot]] and one isn’t coming to enhance the other the Bracha depends on the majority. Vezot HaBracha (pg 90), Halachos of [[Brachos]] (pg 68), and Laws of [[Brachos]] (pg 214) agree. Therefore, Laws of [[Brachos]] (pg 362) writes that if there’s no noodles (or rice) in the chicken chow mein then it depends on the majority, if there’s a majority of vegetables the Bracha is HaAdama if the majority is chicken the Bracha is [[Shehakol]]. </ref>
# If chicken chow mein is made with chicken, vegetables, and noodles, if the noodles are mixed well with the other ingredients then the Bracha is [[Mezonot]]. However, if the noodles aren’t completely combined then the Bracha is [[Mezonot]] on the noodles and either HaAdama or [[Shehakol]] on the rest depending on the majority (see previous halacha). <Ref>Laws of [[Brachos]] (pg 362) writes if there are noodles in chicken chow mein the Bracha is [[Mezonot]] on the noodles, and [[Shehakol]] on the chow mein if it’s mostly chicken or HaAdama on the chow mein if it’s mostly vegetables. However, on pg 385 note 14 he qualifies that this is only the case when the noodles aren’t totally combines however if they are mixed in well then [[mezonot]] on the noodles exempts the other ingredients. Also, the [http://www.ou.org/publications/brachot/default.htm OU] writes simply that chow mein is [[mezonot]]. (Maybe they are assuming the noodles are mixed completely.) </ref>
# If chicken chow mein is made with chicken, vegetables, and rice then one should make the Bracha on the majority item and exempt the other ingredients; if rice is the majority, say [[Mezonot]], if vegetables are the majority say HaAdama, and if chicken is the majority say [[Shehakol]]. <ref>Aruch HaShulchan 212:2 writes that for two different foods to be considered a single mixture they must be eaten together on a single spoonful. This is quoted by Laws of [[Brachos]] (pg 208), Halachos of [[Brachos]] (pg 64), and a similar statement is found in Vezot HaBracha (pg 91). Halachos of [[Brachos]] Handbook (Rabbi Bodner, pg 24) writes that chicken chow mein which is made with rice, chicken, and vegetables because it is usually eaten on the same forkful has one Bracha which depends on what is the majority, if it’s rice, the Bracha is [[Mezonot]], if it’s chicken, Bracha is [[Shehakol]], and if it’s vegetables the Bracha is HaAdama. [In general, Vezot HaBracha (pg 94) writes that if there’s no majority because there are three foods with different [[Brachot]], then each food requires its own Bracha.] </ref>



==Soup==
===Noodles, dumplings, or soup nuts===
# If there’s a small amount of noodles, kneidlach (dumplings), or soup nuts one makes two [[Brachot]], [[Shehakol]] on the soup and [[Mezonot]] on the noodles. <Ref> Laws of [[Brachos]] (pg 363) writes if there’s a small amount of noodles, kneidlach, or soup nuts one makes two [[Brachot]], [[Shehakol]] on the soup and [[Mezonot]] on the noodles. Similarly, Halachos of Brochos (pg 72, chapter 4, Rabbi Pinchas Bodner) writes that soup nuts enhance the soup and so it requires two [[Brachot]] ([[Mezonot]] and [[Shehakol]]). Vezot HaBracha (pg 117, chapter 12) agrees and says that the same is true of noodles, or dumplings in soup. Vezot HaBracha specifies that this is usually the case when there is a small amount of noodles in the soup.
* Vezot HaBracha (pg 117) writes that in order to avoid exempting the soup with the [[mezonot]] one should say the [[Shehakol]] before the [[Mezonot]], while the Halachos of [[Brachos]] (pg 72) disagrees saying to make the [[mezonot]] first. </ref>
# If there’s a significant amount of noodles, kneidlach (dumplings), or soup nuts, and one is interested just as much in the soup as one is interested in the soup nuts, noodles, or dumplings one should only make [[Mezonot]] and it exempts the soup. <Ref> Vezot HaBracha (pg 118, chapter 12) writes that if there’s a significant amount of soup nuts, noodles, or dumplings, and one is interested just as much in the soup as one is interested in the soup nuts, noodles, or dumplings one should only make [[Mezonot]] and it exempts the soup. Similarly, Laws of [[Brachos]] (pg 363) writes that if there’s a majority of noodles in the soup the Bracha is [[Mezonot]]. </ref>
# If one is eating the noodles, kneidlach (dumplings), or soup nuts just because they’re there one only says [[Shehakol]]. <ref> Vezot HaBracha (pg 117, chapter 12) writes that if one is eating the soup nuts, noodles, or dumplings just because they’re there, one should only make [[Shehakol]] on the soup and that exempts the noodles, kneidlach (dumplings), or soup nuts. </ref>
===Matzah Balls===
# If there are [[Matzah]] balls in the soup a [[Mezonot]] is made on the [[Matzah]] balls and [[Shehakol]] on the soup because the [[Matzah]] balls are eaten as separate from the soup. <Ref> VeTen Bracha (pg 73, chapter 4). See also Vezot HaBracha (pg 118#6, chapter 11) </ref>

==Questions and Answers==
# What's the Bracha on Shnitzel? [[#Shnitzel|See above]]

==Sources==
<references/>
[[Category:Brachot]]

Ikar and Tafel

2018-04-25T16:01:54Z

Ikesultan: /* Sushi */

==General Guidelines of Ikar and Tofel==
# The Bracha that one makes on the ikar (primary food) covers the Bracha on the Tofel (secondary food). This rule applies to [[Bracha Rishona]] and [[Bracha Achrona]]. <Ref> S”A 212:1 based on Brachos 41b. See Kol Bo (n. 24) who is uncertain about this.
 
The Chazon Ish (27:9) explains that a tafel is never excused from a bracha rishona. Rather, the tafel is excused from its own typical bracha because it is subsumed under the ikar and, therefore, covered by the bracha recited on the ikar. 
See Pri Megadim (Preface to Hilchos Birkas ha’Peiros note 11) where he develops a hierarchy of objective significance, including foods comprising a quantitative majority, the five grains, and flavoring agents. </ref>
# Situations exhibiting an ikar ve’tafel relationship include both when:
## Two entities are intermixed and eaten together
## Two entities are eaten one after another deliberately so that one entity will completely serve the other. <ref> Tur and Shulchan Aruch (212:1). Aruch HaShulchan (212:1-2) discusses two scenarios of ikar ve’tafel: 1) Where the tafel forms one food unit with the ikar, as the two components are eaten in one spoonful. 2) Where the tafel is eaten deliberately subsequent, but proximate to the ikar. </ref>
# In certain cases, the two foods are not considered a mixture and two [[brochot]] are required. If so, one should separate the one which has the more important Bracha (see [[Order of Brochos]] and make the Bracha, then make the other Bracha and eat that food. <Ref> Halachos of Brochos (pg 72, chapter 4, Rabbi Pinchas Bodner) </ref>
# Once the initial situation of the food was a mixture and the two were eaten together, even if some Tofel remains without the Ikar, no new Bracha is needed. <ref> Vezot HaBracha (pg 95, chapter 11), VeTen Bracha (Halachos of Brochos by Rabbi Bodner, chapter 4, pg 59-60) </ref> However, if one added more Tofel after the Ikar was finished a new Bracha is needed. <ref> VeTen Bracha (Halachos of Brochos by Rabbi Bodner, chapter 4, pg 59-60) </ref>
# If one eats the secondary item before eating the primary item some say that one should make a Bracha on the secondary item as usual. However, some say that since, nonetheless, it is only secondary in purpose the bracha is automatically [[Shehakol]], therefore, one should avoid such a situation and make sure to eat the primary food before the secondary one. <ref>
* Sh”t Maharach Or Zaruha 38 writes that if one eats fruit seeds as regular food for sustenance the Bracha is HaEtz, however, if it is eaten only in order to sweeten a drink which one has afterwards the Bracha is [[Shehakol]]. The proof is that bread which is kneaded with spices ([[Pas HaBah Bekisnin]]) which is normally eaten as a sweet (snack) is [[Mezonot]] and even that it’s not clear and perhaps one should make [[Shehakol]].
* Sh”t Trumat HaDeshen 1:31 writes that if one eats a food in order that one will be able to drink wine not on an empty stomach even though it’s secondary it requires a Bracha because the food is eaten before the wine. He then quotes the Or Zaruha who said that if one is eating the seeds before the drink one makes a [[Shehakol]] on the seeds and infers that if a secondary item is eaten before the primary food the Bracha would be [[Shehakol]].
* However, the Bet Yosef 212:1 argued on the Trumat saying that just because it is coming for the purpose of sweetening the drink the Bracha shouldn’t change draws proof from the Rosh who says that if one ate less than a [[Kezayit]] of shivat haminim one shouldn’t make boreh nefashot because the appropriate Bracha doesn’t change is one just eats less than a [[Kezayit]]. The Darkei Moshe 212:2 rejects the Bet Yosef explaining that having the secondary food first requires a Bracha because one may not enjoy this world without a Bracha but it doesn’t deserve it’s appropriate Bracha since the purpose is secondary, however, if one eats less than the requisite amount the Bracha doesn’t change because one’s purpose was normal eating. The Rama 212:1 rules like the Trumat HaDeshen who says that if one ate the secondary item first one should only make a [[Shehakol]] on it.
* See Magen Avraham (212:4) who disagrees with the Rama and holds that the bracha of the ikar food should be recited on the tafel.
* Mishna Brurah 212:10 and Beiur Halacha s.v. VeAyno quotes many achronim who disagree with the Rama. Mishna Brurah concludes that one should avoid this situation by eating the primary food first. </ref>
# In general, objective significance is eclipsed by subjective purpose. That is the determination of ikar depends on each and every person subjectively.<ref>Rabbi Alexander Mandelbaum in Yeshurun v. 33 p. 583 writes that the Shulchan Aruch 212:1 holds that the determination of ikar and tofel depends on each person and can change over time. Igrot Moshe OC 4:43 and Rav Nevinsal 208:3 agree.</ref> Therefore, eating cake to temper the bitterness of a shot of whiskey demotes the cake to a status of tafel, notwithstanding the objective significance of flour. <ref>Mishna Brurah 212:5. The Mishnah in Brachos 44a rules that the bracha recited on an ikar excuses the need for an additional bracha on the tafel if the consumer had both in mind when reciting a bracha on the ikar. Thus, when bread is secondary to a salty dish, one recites a bracha only on the salty dish (Tosfos Brachos 44a s.v. be’Ochlei peiros and S”A 212:1). However, it is important to note that the Mishnah Brurah (212:5 s.v “ve’achar”) paskins that a bracha on the bread would be in order if one had an appetite for it as well. Furthermore, based on a Shlah, the Mishnah Brurah advises to avoid such a situation of using bread to temper the effects of the whiskey, as it is difficult to ascertain definitively that one has no appetite for the bread itself.
In a slightly similar vein, R. Moshe Feinstein (Igros Moshe 4:43) paskins that for strudel (fruit-filled pastry), one who would enjoy the pastry alone can make a Mezonos on the pastry followed by a Ha’eitz on the fruit. Similarly, for ice-cream wafers, if one would enjoy the wafer alone, one can make a Mezonos followed by a Shehakol. R. Moshe explains that many people enjoy the Mezonos part alone, thereby warranting a separate bracha for those who desire the Mezonos part. Similarly, for cereal and milk, a bracha is also recited upon the milk if one would enjoy it independently of the cereal and drink it separately. Comparably, R. Moshe paskins that chicken soup with k’neidel warrants only a Mezonos unless the chicken soup will be eaten separately from the k’neidel. </ref>

==Foods Made With One of the Five Grains==
# Foods made with the five grains are Mezonot since the five grains are objectively more significant than other foods. <ref>Brachos 36b states that anything containing any of the five grains deserves a Mezonos. Shulchan Aruch 208:2 codifies this gemara. Rambam (Hilchos Brachos 3:4-7) understands this principle to be a function of ikar ve’tafel. Accordingly, Tosfos (Brachos 36b s.v. kol she’yaish) write that the flour in a mixture warrants a Mezonos only when the flour serves to satiate, and not merely to hold the components together. While Tosfos do not mention explicitly that this principle is a function of ikar ve’tafel, the Rosh (Brachos 6:7) does, explaining that flour serving as a binder is not considered ikar. However, the Ritva (Brachos 47a s.v. ha’koseis) learns that the five grains are an exception to the typical rules of ikar ve’tafel, warranting a Mezonos even when not assuming the role of ikar in a food. </ref>
==Secondary ingredient serves the primary ingredient==
===Definition===
# The first category is if the Tofel serves the Ikar and isn’t eaten for taste but rather it is eaten only to enable one to eat the Ikar. <Ref> S”A 212:1, Vezot HaBracha (pg 89, chapter 11) </ref> This category includes where the Tofel is to remove a bitter taste, add color, add smell, or make the ingredients stick together. <Ref> S”A 204:12 </ref>
===Rules===
# Even if the two food aren’t eaten together still the Ikar covers the Tofel. <Ref> Shaat HaTziyun 212:21, Vezot HaBracha (pg 89, chapter 11) </ref>
# However, if also has intent to eat the Tofel because of it’s taste, then 2 [[Brachot]] are needed. <ref> Mishna Brurah 212:5, Vezot HaBracha (pg 89, chapter 11) </ref>
# If [[mezonot]] is used as an absolute tofel, the [[mezonot]] is covered by the Ikar. <Ref> Vezot HaBracha (pg 108, chapter 12), VeTen Bracha (Halachos of Brochos by Rabbi Bodner, chapter 4, pg 61) </ref>
===Examples===
# For example, one who drank bitter liquor and wants to remove the bad taste with bread should make a Bracha on the liquor and no Bracha is needed for the bread. <Ref> S”A 212:1, Vezot HaBracha (pg 89, chapter 11) </ref> However, since it’s difficult to determine whether one is eating the bread just in order to remove the bitter taste or also for the satiation in brings independently, one should avoid having bread or [[mezonot]] just to remove a bitter taste. <Ref> Mishna Brurah 212:5 in name of the Shlah, Vezot HaBracha (pg 89, chapter 11), Halachos of Brochos (pg 57, chapter 11) </ref>
# If a person has bread with olive oil and the olive oil is considered ancillary the Bracha on the bread covers the olive oil. However, if one has a little bread with a lot of olive oil (which one is having in order to soothe one’s throat) which is one’s primary interest the Bracha on the olive oil (HaEtz) and it exempts the Bracha on the bread. <Ref>Mishna Brurah 202:28 </ref>
# If one eats pickles or olives in order to whet one’s apittite for a meal (that’s one is not having bread), the main food such as meat is Ikar and the olive and pickles are Tofel. To avoid a dispute, one should eat a little of the meat first in order that it cover the pickles or olives. <Ref> Halachos of [[Brachos]] (Rabbi Pinchas Bodner, chapter 4, pg 56) </ref>
# One of the ingredients of licorice is flour, however, since the whole purpose of the flour is to make the ingredients stick, the Bracha is [[Shehakol]]. <Ref> Vezot HaBracha (pg 108, chapter 12) </ref>
# If one of the ingredients of chopped-meat is flour or bread crumbs, however, since the whole purpose of the flour is to make the ingredients stick or to increase the volume of the meat, the Bracha is [[Shehakol]]. <Ref> Vezot HaBracha (pg 108, chapter 12), VeTen Bracha (Halachos of Brochos by Rabbi Bodner, chapter 4, pg 67) </ref>

==Secondary ingredient enhances the primary ingredient==
===Definition===
# The second category is if the Tofel is eaten to add taste, yet, one is eating the mixture primarily to eat one of the two foods and that’s called the Ikar. <Ref> Mishna Brurah 212:6, Vezot HaBracha (pg 89, chapter 11) </ref> The primary food and the enhancer is determined according to each individual’s preference. <Ref> VeTen Bracha (Halachos of Brochos by Rabbi Bodner, chapter 4, pg 59). See Rashi (Brachos 41a s.v. She’hayah Tz’non ikar) with regards to an olive eaten to temper the sharpness of a radish. See also Rashi (Brachos 41b s.v. Devarim ha’Ba’im) with regards to foods eaten in a meal to enhance bread. </ref>
===Rules===
# The Ikar only covers the Tofel if the two are eaten together (in one spoonful, forkful, or handful). <Ref> Shaar HaTziyun 212:21, Vezot HaBracha (pg 89, chapter 11) </ref>
# If also has intent to eat the Tofel because of it’s taste and it’s especially dear or important to oneself, then 2 [[Brachot]] are needed. <Ref> Vezot HaBracha (pg 90, chapter 11) </ref>
# If [[mezonot]] is used as an enhancer and the foods weren’t cooked together, then two [[Brachot]] are required. This only applies for [[mezonot]] of the five grains and not rice. <Ref> VeTen Bracha (Halachos of Brochos by Rabbi Bodner, chapter 4, pg 60, 74) </ref>
===Examples===
# For crackers with cheese, if one’s primary intent is to eat the cracker, the Bracha is [[mezonot]]. <Ref> Vezot HaBracha (pg 90, chapter 11), VeTen Bracha (Halachos of Brochos by Rabbi Bodner, chapter 4, pg 74) </ref>
# For crackers with fish, if one is eating the fish to enhance the cracker, then the Bracha is [[Mezonot]], however, if one desires both, then two [[Brachot]] are required ([[mezonot]] and [[shehakol]]). <Ref> VeTen Bracha (Halachos of Brochos by Rabbi Bodner, chapter 4, pg 74) and Vezot HaBracha (pg 90, chapter 11) write that usually the fish is used to enhance the cracker and so only [[Mezonot]] is needed. However, they conclude, if one specifically desires the fish, then 2 [[Brachot]] ([[Mezonot]] and [[Shehakol]]) are required. Peni HaShulchan (pg 338; Rabbi Pinchas Vitman) writes that the usual case is where one primarily wants the fish and one should make 2 [[Brachot]]. </ref>
# Chocolate bars filled with wafer and hazelnut cream, such as Elite "Pesek Zman" the wafer is Ikar, so one makes a [[Mezonot]], but there are those who claim that the chocolate is Ikar, making it Shehakol.<ref>Because the Ikar is the wafer. Rav Yaakov Ariel (http://www.yeshiva.org.il/ask/72065) and Rav Avraham Yosef (http://www.moreshet.co.il/web/shut/print.asp?id=160088&kod=&modul=15&codeClient=58). There are those who say one makes a Shehakol, despite the fact that the wafer is there for the taste and not as a binding agent (See http://din.org.il/2012/09/02/ברכה-על-ממתק-פסק-זמן/ and VeZot HaBracha pg 250) .</ref>
# For noodle Kugel and pickles eaten together, only [[mezonot]] is necessary. <Ref>Vezot HaBracha (pg 90, chapter 11), Peni HaShulchan (pg 339; Rabbi Pinchas Vitman) </ref>
# Latka with apple sauce, the only Bracha needed is for the latka (either HaAdama or [[Shehakol]] depending on it’s consistency). <Ref> Halachos of Brochos (pg 58, chapter 4, Rabbi Pinchas Bodner) </ref>
# For blintzes with sour cream, the only Bracha needed is for the blintzes. <Ref> Halachos of Brochos (pg 58, chapter 4, Rabbi Pinchas Bodner) </ref>
# For rice cakes with a peanut butter spread, the only Bracha needed is for the rice cakes (which is HaAdama). <Ref> Halachos of Brochos (pg 58, chapter 4, Rabbi Pinchas Bodner) </ref>
# If a doughnut was dipped in coffee, the Bracha on the solid covers the absorbed liquids. There’s a minority opinion that the [[mezonot]] also covers the coffee in the cup and so it’s preferable to cover the coffee with another [[Shehakol]], however, if it’s difficult one may make [[Shehakol]] on the coffee in the cup. <Ref> Veten Bracha (Halachos of Brochos by Rabbi Pinchas Bodner, chapter 4, pg 69) </ref>
# For knishes in the usual case where the dough is substantial, the Bracha is [[mezonot]]. <Ref> Veten Bracha (Halachos of Brochos by Rabbi Pinchas Bodner, chapter 4, pg 79). Shulchan Halevi 3:14:6 p. 38 writes that knishes are mezonot if the crust is thick and filling thin which is commonly the case, however, if the dough is thin and filling thick then it requires two brachot. </ref>

====Ice Cream in Cone====
# If one eats an ice-cream in a cone and one’s intent is only to eat the ice-cream and the cone is only used to hold the ice-cream, one should only make a [[Shehakol]]. However, in the usual case where one eats the cone also for a taste, two [[Brachot]] are required. <Ref> VeTen Bracha (Halachos of Brochos by Rabbi Bodner, chapter 4, pg 61), Vezot HaBracha (pg 390), Shulchan Halevi 3:14:3 p. 37. Igrot Moshe 4:43 writes that if someone enjoys the cone then he should make two brachot and if he just wants the ice cream and he is eating the cone because it is there then the bracha is shehakol and the cone is covered. This is based on the Mishna Brurah 168:45. </ref> Some say that the bracha is just shehakol.<ref> Dirshu 168:35 cites Rav Wosner (Kovetz Mbet Levi v. 16 p. 81) and Or Letzion 2:14:20 who hold that the bracha on ice cream in a cone is shehakol since it is eaten together and the cone isn't the main thing.</ref>

====Cheese Cake====
# Many authorities hold that cheese cake is [[Mezonot]] in the usual case where the cheese and crust are baked together. However, some say that the bracha is [[Shehakol]] unless there’s a thick crust in which case the Bracha is [[Mezonot]]. <ref>
* In Gemara [[Brachot]] 36b, Rav and Shmuel say that anything which has (flour from) the five grains is [[mezonot]]. (This is known the rule of Kol SheYesh Bo.) This is quoted by the Rif ([[Brachot]] 26a), Rosh ([[Brachot]] 6:7), and Rambam ([[Brachot]] 3:4) and codified by Tur and Shulchan Aruch 208:2.
* Tosfot 36b s.v. Kol writes that if the flour is added in order to fill one up then the food is [[Mezonot]], whereas if it’s added as a binding agent it’s not [[mezonot]]. Moreover, the Rashba ([[Brachot]] 36b s.v. Duvsha) writes that if the flour is added in order to give a taste or make the food more fit for consumption the Bracha is [[Mezonot]]. This is quoted by the Bet Yosef 208:2 and codified as halacha by the Mishna Brurah 208:7. The Rambam ([[Brachot]] 3:6) writes that if the flour was added as a binding agent or only in order to impart a color or smell the food isn’t [[mezonot]] because of the flour.
* Vezot HaBracha (chap 11, pg 92) writes that if the cheese layer is baked together with the crust layer the Bracha is [[Mezonot]] based on Kol SheYesh Bo.
* Laws of [[Brachos]] (Rabbi Forst, chap 7, pg 219) writes in general the crust is used to add flavor and if so the Bracha is [[Mezonot]], however if the crust is only meant to hold the cheese the Bracha is [[Shehakol]]. The [http://www.ou.org/publications/brachot/default.htm OU] agrees.
** The second clause is based on the following: Shulchan Aruch 168:8 and 212:2 rules that if one eats jam/marmalade on a cracker one should only make a Bracha on the marmalade and it exempts the cracker. Mishna Brurah 168:45 explains that in the case of S”A one was only eating the jam on the cracker so as not to dirty one’s hands. Then, he quotes the Magen Avraham 212:5 who writes that nowadays the crackers have a good taste and one should make [[Mezonot]] and exempt the jam. Mishna Brurah concludes by saying that it’s only one Bracha when it is baked together, however, if they’re baked separately it would require two [[Brachot]].
* Laws of [[Brachos]] (chap 7, pg 219, note 48) writes his ruling that if the thin crust is added for it’s taste even if wouldn’t be eaten on it’s own, the Bracha should be [[mezonot]] is based on the Mishna Brurah 168:45 but feels that Rav Moshe in Igrot Moshe 4:43 would disagree and hold that if one wouldn’t want to eat the crust on its own the Bracha is only [[Shehakol]].
** Igrot Moshe 4:43 writes that for an ice cream sandwich one should make two [[Brachot]], [[mezonot]] on the wafer and [[Shehakol]] on the ice cream and if one only wants the ice cream but only eats the wafer simply because it’s there the Bracha is [[Shehakol]] and it exempts the wafer. However, Laws of [[Brachos]] (chap 7, pg 217, note 40) argues that even if the crust is negligible the Bracha should be [[mezonot]] as long as it adds a taste.
* Halachos of [[Brachos]] (chap 4, pg 79) writes that in many cases the crust is only used to enhance the appearance of the cake and so the Bracha is [[Shehakol]], however, if there is a thick layer he quotes Rav Moshe who says that the Bracha is [[Mezonot]]. </ref>
====Shnitzel====
# Fried chicken or fish (Shnetizel) with a thin batter coating is [[Shehakol]], but if there’s a thick coating the Bracha is [[Mezonot]], yet it's preferable to separate off a piece of coating and a piece of chicken and make [[Mezonot]] on the coating and [[Shehakol]] on the chicken. However, the Sephardic minhag is to make [[Shehakol]] in all cases. <Ref> * Halachos of [[Brachos]] (Rabbi Bodner, chap 4, pg 79) quotes Rav Elyashiv that the Bracha would be [[Mezonot]] in all cases in opposition to Rav Moshe, Rav Yacov Kamenetsky, and Rav Sheinburg who said [[Shehakol]] if it was a thin crust. He also quotes Rav Moshe and Rav Sheinburg that if there's a thick coating that one should make [[Mezonot]]. In the Halachos of [[Brachos]] Handbook (pg 13 and 43) he rules like the second opinion that if there's a thin coating the bracha is [[Shehakol]] and if there's a thick coating the bracha is [[Mezonot]]. * VeZot HaBracha (chap 12, pg 109) agrees that if there's a thin crust one should make [[Shehakol]], however, he argues that if there's a thick coating one should separate a piece of the coating and a piece of the meat and make [[Mezonot]] on the coating and [[Shehakol]] on the meat. [See Vezot HaBracha (Birur 19(1), pg 261) where he seems to agree that if there's a thick coating the bracha would be [[Mezonot]] but because of controversy he suggests separating the coating and making two [[brachot]].] * However, Laws of [[Brachos]] (Rabbi Forst, chap 218, pg 218) writes that it seems that the opinion who says that breaded cutlets are [[mezonot]] is correct, but one who wants to satisfy all opinions should make [[mezonot]] on a piece of crust and [[Shehakol]] on another food. * Lastly, Yalkut Yosef ([[Brachot]] (vol 3), pg 426) writes that the bracha is [[Shehakol]] whether it is home made chicken cutlets or restaurant cutlets (where the coating is thicker). Yet, [https://www.torahanytime.com/#/lectures?v=57967 Rav Yitzchak Yosef Motzei Shabbat Vayhakel Pekudei 5778 min 37] explained that one should recite mezonot on shnitzel nowadays. They used to be shehakol since they were made with a bit of crust but today they're made with a lot of breading and they are mezonot. There is no safek brachot lehakel here since either way one would exempt any food besides salt and water with a mezonot.</ref>
# For onion rings in the usual case where the coating is substantial, the Bracha is [[mezonot]]. <Ref> Veten Bracha (Halachos of Brochos by Rabbi Pinchas Bodner, chapter 4, pg 79) </ref>

====Bostom Creme Pie====
# For the bracha on Boston cream pies, if one has the filling as an enhancer of the cake then the bracha is [[Mezonot]], however, if the filling is considered a thick layer for which one has intent to eat (not merely as an enhancer), then make two [[brachot]], [[mezonot]] on the cake, and [[Shehakol]] on the filling. <ref>
* Shulchan Aruch 168:8 and 212:2 rules that if one eats jam/marmalade on a cracker one should only make a Bracha on the marmalade and it exempts the cracker. Magen Avraham 212:5 writes that one honey crackers are primary and one only makes a Bracha on that and it covers the marmalade.
* Mishna Brurah 168:45 rules like the Magen Avraham but adds that it’s only one Bracha when it is baked together, however, if they’re baked separately it would require two [[Brachot]], one for the cracker, one for the marmalade because one is not eaten as an enhancer of the other but rather one is eating it for both of the cracker and the jam. However, Mishna Brurah 212:6 rules that if one eats cheese on a cracker one only makes a Bracha on the cracker even if one likes the cheese because one is eating the cheese as a spread.
**[It’s clear that the Mishna Brurah 212:6 is discussing where one didn’t bake it together, because if so, the Shaar HaTziyun 212:21 should have answered that the difference in cases between in 212:5 and 212:6 was that in 212:5 it wasn’t baked together and in 212:6 it was.] Similarly, Sh”t Shevet HaLevi 7:27(6) explains that Mishna Brurah 168:45 only meant to make two [[Brachot]] when there’s a thick layer of jam but if there’s a thin layer one should only make one Bracha.
* To clarify this distinction: Vezot HaBracha (chap 11, pg 99) rules that if there’s a cake with a thick layer of whipped cream, cheese, or ice cream and the two were not baked together one should make two [[Brachot]] (similar to the case of Mishna Brurah 168:45). However, if one eats the cream or topping of fruit, chocolate, or nuts in order to enhance the cake one should only make a Bracha on the cake. [See Vezot HaBracha (Birur 42) where he explains the distinction at length.]
* Boston crème pie is a cake and not a pie (like the name implies). It is made with two layers of sponge cake and is filled with a thick layer of custard or cream. Laws of [[Brachos]] (Rabbi Forst, pg 360, pg 385, note 9) explains that one should make two [[Brachot]] on Boston crème pie because the filling is not merely an enhancer of the cake (and is similar to Mishna Brurah 168:45). However, Halachos of [[Brachos]] Handbook (Rabbi Bodner, pg 15) explains that Boston crème pie is simply a cake and the filling only enhances the cake and so the Bracha should be [[Mezonot]] (similar to Mishna Brurah 212:6). [http://www.ou.org/publications/brachot/default.htm OU] also writes [[Mezonot]].</ref>

==Both ingredients are equally important==
===Definition===
# The third category is where the Tofel is just as important as the Ikar in the eyes of the one who is eating it. In this case, the Ikar is judged by whichever is the majority unless one of them is [[Mezonot]] (five grains) in which case the [[Mezonot]] is automatically the Ikar. <Ref> Shulchan Aruch 208:7, Mishna Brurah 212:1, Vezot HaBracha (pg 90, chapter 11), VeTen Bracha (Halachos of Brochos by Rabbi Bodner, chapter 4, pg 64-5) </ref>
# If the two items weren’t cooked together and one’s primary intent is for both items, each food requires a separate Bracha. For example, for an ice cream sandwich, two [[brochot]] are required. <Ref>Vezot HaBracha (pg 92-3, chapter 11), Halachos of Brochos (pg 70, chapter 4, Rabbi Pinchas Bodner), Shulchan Halevi 3:14:3 p. 37. See Mishna Brurah 168:45. </ref>

===Rules===
# The Ikar only covers the Tofel if the two are eaten together (in one spoonful, or forkful). However, once the initial situation of the food was a mixture and the two were eaten together, even if some Tofel remains without the Ikar, no need Bracha is needed. <ref> Vezot HaBracha (pg 91, chapter 11) </ref>
# Even if one has intent to eat the Tofel because it’s especially dear or important to oneself, still the Bracha on the Ikar covers the Tofel. <Ref> Vezot HaBracha (pg 90-1, chapter 11) </ref>
===Examples===
# For, pie or strudel with fruit filling which was baked together, one should only make [[Mezonot]]. <Ref> VeTen Bracha (Halachos of Brochos by Rabbi Bodner, chapter 4, pg 504, Handbook pg 70) writes that since the filling was baked together with the crust, they form one entity and deserves only one Bracha. This is also the opinion of Vezot HaBracha (Luach [[Brachot]] pg 394) </ref>
# The bracha on chulent (barley, beans, small pieces of meat, and potato) is [[Mezonot]].
## If there’s no barley, and the majority is potatoes and beans, the Bracha is HaAdama, if the majority is rice, the bracha is [[Mezonot]].
## If there’s no barley and the Chulent has the Bracha of HaAdama, if the kishka is eaten separately, it requires it’s own [[mezonot]].
## If the pieces of potato and meat are large enough that they aren't eaten together with the whole combination on each forkful, each component requires it’s own Bracha. <Ref> VeTen Bracha (Halachos of Brochos by Rabbi Bodner, chapter 4, pg 65, 80, Handbook pg 28), Vezot HaBracha (pg 107, chapter 11, pg 392, Luach [[Brachot]]) </ref>
# If one mixes carrot, peas, and couscous/farfel the Bracha is [[Mezonot]] since the [[mezonot]] is always considered Ikar. <Ref> Vezot HaBracha (pg 107, chapter 12) </ref>
# The bracha on rice and meat chunks mixed up depends on the majority even though the meat is more expensive and important.<ref>Vezot HaBracha (p. 94) citing Rav Shlomo Zalman. The fact that this is considered one mixture is based on the Aruch Hashulchan 212:2 that anything eaten together on the same fork or spoon is considered one mixture. However, Or Letzion 2:14:30 seems to disagree as he writes that the bracha on large pieces of meat and rice even though they are mixed up are two separate brachot.</ref>
# For an ice cream sandwich, 2 [[brochot]] are required ([[mezonot]] and [[shehakol]]) in the usual case where one’s intent is both for the ice cream and for the cookie. <Ref> VeTen Bracha (Halachos of Brochos by Rabbi Pinchas Bodner, pg 72, chapter 4), Vezot HaBracha (pg 92, chapter 11).</ref> Some say it is just mezonot.<ref> Shevet Halevi 7:27:6 writes that the bracha on an ice cream cake with ice cream between two layers of cake or a ice cream sandwich the bracha is mezonot. He explains that even the cake and the ice cream aren't cooked together and according to Mishna Brurah 168:45 one should make two brachot, this is different than the Mishna Brurah since here the ice cream is a filling for the sandwich or cake and not a topping. If the ice cream would be a thick layer on top of a mezonot then one should make two brachot but since the ice cream is just a filling and there's two layers of mezonot the bracha is mezonot on everything.</ref>
# For chocolate cream pie, if one eats it as a regular pie and the cream enhances dough, then only [[Mezonot]] is needed. However, if one is just as much for the cream as for the pie, then two [[Brachot]] ([[Mezonot]] and [[Shehakol]]) are required. <ref>Veten Bracha (Halachos of Brochos by Rabbi Pinchas Bodner, Handbook pg 27) </ref>
# For “Crembo” which is an Israeli candy that has a significant amount of cream on a biscuit and requires two [[brochot]] ([[Mezonot]] and [[Shehakol]]) in the usual case where the where the biscuit only adds some taste. In this case one should separate the biscuit make a Bracha on it, and then make a [[Shehakol]] on the cream. <Ref> Vezot HaBracha (pg 396, 93) </ref>
# For cereal and milk, the only Bracha required is for the cereal in the usual case where one has the milk to enhance the cereal. However, if one adds milk because one is thirsty and one’s primary intent is for the cereal and also for the milk, then two [[brochot]] are needed. <Ref> Halachos of Brochos (pg 72, chapter 4, Rabbi Pinchas Bodner), Vezot HaBracha (pg 199, chapter 22), Sh”t Igrot Moshe O”C 4:43 </ref>
##If there’s left over milk, no new Bracha is needed. However, if a significant amount of leftover milk after finishing the cereal and one drinks the milk in a cup, then a new Bracha is needed. <ref>Vezot HaBracha (pg 95, chapter 11) </ref>
# Fruit cocktail is considered one mixture, if the majority is HaEtz fruits, then the Bracha is HaEtz, and if the majority is HaAdama fruit, the Bracha is HaAdama. <Ref> Veten Bracha (Halachos of Brochos by Rabbi Pinchas Bodner, chapter4, pg 62, Handbook pg 44) </ref>
====Salad====
# Salad which is mixed up with vegetables has the bracha as the majority item. If the majority of the ingredients are haadama, the bracha is haadama and if the majority is haetz the bracha is haetz. <ref>Vezot HaBracha (p. 93) citing Rav Elyashiv and Rav Shlomo Zalman</ref>
# For a fruit salad where the pieces are small enough that one spoonful includes more than one piece, is judged by majority. If there’s a majority of fruit that have the Bracha of HaEtz which is the usual case, the Bracha is HaEtz. However, if there’s a majority of fruits which are HaAdama (such as pineapple or strawberry), then the Bracha is HaAdama. <Ref> Vezot HaBracha (pg 93, chapter 11) </ref> However, the pieces are large enough that only one comes on the spoon or fork at a time, then each fruit requires it’s own Bracha. <Ref> Vezot HaBracha (pg 94, chapter 11) </ref>
====Sushi====
# Many poskim say sushi is mezonot since the rice is in the majority and is primary.<ref> Laws of Brachos (Rabbi Forst, pg 359-384), [https://www.ou.org/torah/halacha/halacha-lmaaseh/food-fore-blessings-bracha-rishona-special-cases/ Article on OU.org]. Rabbi Alexander Mandelbaum in Yeshurun v. 33 p. 583 agrees that generally it is mezonot. </ref> If the fish is primary to you then you make two brachot, mezonot and shehakol, first mezonot on rice and then shehakol on the fish.<Ref>[https://www.ou.org/torah/halacha/halacha-lmaaseh/food-fore-blessings-bracha-rishona-special-cases/ Article on OU.org], Rabbi Alexander Mandelbaum in Yeshurun v. 33 p. 583</ref>

====Chocolate Covered Nut====
# If there’s a mixture of multiple items where each food is recognizable and none of them are the majority independently, each requires a Bracha. <Ref> Vezot HaBracha (pg 94, chapter 11) </ref>
# Regarding chocolate covered fruit or nuts, if one primarily wants to eat the nut or fruit and the chocolate enhances it, the Bracha is that of the nut/fruit. Conversely, if one primarily one wants to eat chocolate and the nut/fruit enhances the chocolate, the Bracha is [[Shehakol]]. <ref>Mishna [[Brachot]] 44a establishes that the Bracha on the primary ingredient exempts the Bracha of the secondary one. S”A 212:1 codifies this. Mishna Brurah 212:1 writes that the secondary ingredient is the one which comes to serve or enhance the primary ingredient and if one likes both then the majority ingredient is primary. For example, Mishna Brurah 204:51 writes that sugar coated almonds are HaEtz even if the sugar is the majority because the sugar only enhances the nut. Therefore, Laws of [[Brachos]] (pg 215), Halachos of [[Brachos]] (pg 417), and Vezot HaBracha (pg 96) agree that if one primarily wants to eat the nut or fruit and one views the chocolate as enhancing the nut/fruit then the nut/fruit is ikar. Conversely, if one primarily one wants to eat the chocolate and the nut enhances the chocolate, then the chocolate is ikar. </ref>
# If both the nut and the chocolate are primary, then many poskim hold that one should make the Bracha on the majority ingredient, while some say to make two [[Brachot]].<ref>If one likes both the nut/fruit and chocolate: (1) Rav Shlomo Zalman (quoted by Halachos of [[Brachos]] pg 417, note 61) and Rav Elyahsiv (quoted by Vezot 96) hold that one should make the Bracha on the majority ingredient and if that can’t be determined make [[Shehakol]].
(2) Igrot Moshe 3:31 holds that one should make a Bracha on the chocolate and nut/fruit. If one has another fruit one should make HaEtz on that and [[Shehakol]] on the chocolate, otherwise make [[Shehakol]] on chocolate having in mind not to exempt the fruit and then HaEtz on the fruit. (3) Laws of [[Brachos]] (pg 215) writes that one should make HaEtz because HaEtz is really the proper Bracha on chocolate. However, on chocolate covered peanuts he agrees with Rav Moshe to make requires two [[Brachot]]. (4) See Yalkut Yosef (Klalei Sefer [[Brachot]] pg 208) who writes simply that chocolate covered nuts are the Bracha of the nut. </ref>
====Chicken chow mein====
# Chicken chow mein which is only made with chicken and vegetables is [[Shehakol]] if the chicken is the majority and HaAdama if the vegetables are the majority. <Ref> Mishna Brurah 212:1 writes that a mixture of two foods neither of which is [[mezonot]] and one isn’t coming to enhance the other the Bracha depends on the majority. Vezot HaBracha (pg 90), Halachos of [[Brachos]] (pg 68), and Laws of [[Brachos]] (pg 214) agree. Therefore, Laws of [[Brachos]] (pg 362) writes that if there’s no noodles (or rice) in the chicken chow mein then it depends on the majority, if there’s a majority of vegetables the Bracha is HaAdama if the majority is chicken the Bracha is [[Shehakol]]. </ref>
# If chicken chow mein is made with chicken, vegetables, and noodles, if the noodles are mixed well with the other ingredients then the Bracha is [[Mezonot]]. However, if the noodles aren’t completely combined then the Bracha is [[Mezonot]] on the noodles and either HaAdama or [[Shehakol]] on the rest depending on the majority (see previous halacha). <Ref>Laws of [[Brachos]] (pg 362) writes if there are noodles in chicken chow mein the Bracha is [[Mezonot]] on the noodles, and [[Shehakol]] on the chow mein if it’s mostly chicken or HaAdama on the chow mein if it’s mostly vegetables. However, on pg 385 note 14 he qualifies that this is only the case when the noodles aren’t totally combines however if they are mixed in well then [[mezonot]] on the noodles exempts the other ingredients. Also, the [http://www.ou.org/publications/brachot/default.htm OU] writes simply that chow mein is [[mezonot]]. (Maybe they are assuming the noodles are mixed completely.) </ref>
# If chicken chow mein is made with chicken, vegetables, and rice then one should make the Bracha on the majority item and exempt the other ingredients; if rice is the majority, say [[Mezonot]], if vegetables are the majority say HaAdama, and if chicken is the majority say [[Shehakol]]. <ref>Aruch HaShulchan 212:2 writes that for two different foods to be considered a single mixture they must be eaten together on a single spoonful. This is quoted by Laws of [[Brachos]] (pg 208), Halachos of [[Brachos]] (pg 64), and a similar statement is found in Vezot HaBracha (pg 91). Halachos of [[Brachos]] Handbook (Rabbi Bodner, pg 24) writes that chicken chow mein which is made with rice, chicken, and vegetables because it is usually eaten on the same forkful has one Bracha which depends on what is the majority, if it’s rice, the Bracha is [[Mezonot]], if it’s chicken, Bracha is [[Shehakol]], and if it’s vegetables the Bracha is HaAdama. [In general, Vezot HaBracha (pg 94) writes that if there’s no majority because there are three foods with different [[Brachot]], then each food requires its own Bracha.] </ref>



==Soup==
===Noodles, dumplings, or soup nuts===
# If there’s a small amount of noodles, kneidlach (dumplings), or soup nuts one makes two [[Brachot]], [[Shehakol]] on the soup and [[Mezonot]] on the noodles. <Ref> Laws of [[Brachos]] (pg 363) writes if there’s a small amount of noodles, kneidlach, or soup nuts one makes two [[Brachot]], [[Shehakol]] on the soup and [[Mezonot]] on the noodles. Similarly, Halachos of Brochos (pg 72, chapter 4, Rabbi Pinchas Bodner) writes that soup nuts enhance the soup and so it requires two [[Brachot]] ([[Mezonot]] and [[Shehakol]]). Vezot HaBracha (pg 117, chapter 12) agrees and says that the same is true of noodles, or dumplings in soup. Vezot HaBracha specifies that this is usually the case when there is a small amount of noodles in the soup.
* Vezot HaBracha (pg 117) writes that in order to avoid exempting the soup with the [[mezonot]] one should say the [[Shehakol]] before the [[Mezonot]], while the Halachos of [[Brachos]] (pg 72) disagrees saying to make the [[mezonot]] first. </ref>
# If there’s a significant amount of noodles, kneidlach (dumplings), or soup nuts, and one is interested just as much in the soup as one is interested in the soup nuts, noodles, or dumplings one should only make [[Mezonot]] and it exempts the soup. <Ref> Vezot HaBracha (pg 118, chapter 12) writes that if there’s a significant amount of soup nuts, noodles, or dumplings, and one is interested just as much in the soup as one is interested in the soup nuts, noodles, or dumplings one should only make [[Mezonot]] and it exempts the soup. Similarly, Laws of [[Brachos]] (pg 363) writes that if there’s a majority of noodles in the soup the Bracha is [[Mezonot]]. </ref>
# If one is eating the noodles, kneidlach (dumplings), or soup nuts just because they’re there one only says [[Shehakol]]. <ref> Vezot HaBracha (pg 117, chapter 12) writes that if one is eating the soup nuts, noodles, or dumplings just because they’re there, one should only make [[Shehakol]] on the soup and that exempts the noodles, kneidlach (dumplings), or soup nuts. </ref>
===Matzah Balls===
# If there are [[Matzah]] balls in the soup a [[Mezonot]] is made on the [[Matzah]] balls and [[Shehakol]] on the soup because the [[Matzah]] balls are eaten as separate from the soup. <Ref> VeTen Bracha (pg 73, chapter 4). See also Vezot HaBracha (pg 118#6, chapter 11) </ref>

==Questions and Answers==
# What's the Bracha on Shnitzel? [[#Shnitzel|See above]]

==Sources==
<references/>
[[Category:Brachot]]

Ikar and Tafel

2018-04-25T16:01:10Z

Ikesultan: /* General Guidelines of Ikar and Tofel */

==General Guidelines of Ikar and Tofel==
# The Bracha that one makes on the ikar (primary food) covers the Bracha on the Tofel (secondary food). This rule applies to [[Bracha Rishona]] and [[Bracha Achrona]]. <Ref> S”A 212:1 based on Brachos 41b. See Kol Bo (n. 24) who is uncertain about this.
 
The Chazon Ish (27:9) explains that a tafel is never excused from a bracha rishona. Rather, the tafel is excused from its own typical bracha because it is subsumed under the ikar and, therefore, covered by the bracha recited on the ikar. 
See Pri Megadim (Preface to Hilchos Birkas ha’Peiros note 11) where he develops a hierarchy of objective significance, including foods comprising a quantitative majority, the five grains, and flavoring agents. </ref>
# Situations exhibiting an ikar ve’tafel relationship include both when:
## Two entities are intermixed and eaten together
## Two entities are eaten one after another deliberately so that one entity will completely serve the other. <ref> Tur and Shulchan Aruch (212:1). Aruch HaShulchan (212:1-2) discusses two scenarios of ikar ve’tafel: 1) Where the tafel forms one food unit with the ikar, as the two components are eaten in one spoonful. 2) Where the tafel is eaten deliberately subsequent, but proximate to the ikar. </ref>
# In certain cases, the two foods are not considered a mixture and two [[brochot]] are required. If so, one should separate the one which has the more important Bracha (see [[Order of Brochos]] and make the Bracha, then make the other Bracha and eat that food. <Ref> Halachos of Brochos (pg 72, chapter 4, Rabbi Pinchas Bodner) </ref>
# Once the initial situation of the food was a mixture and the two were eaten together, even if some Tofel remains without the Ikar, no new Bracha is needed. <ref> Vezot HaBracha (pg 95, chapter 11), VeTen Bracha (Halachos of Brochos by Rabbi Bodner, chapter 4, pg 59-60) </ref> However, if one added more Tofel after the Ikar was finished a new Bracha is needed. <ref> VeTen Bracha (Halachos of Brochos by Rabbi Bodner, chapter 4, pg 59-60) </ref>
# If one eats the secondary item before eating the primary item some say that one should make a Bracha on the secondary item as usual. However, some say that since, nonetheless, it is only secondary in purpose the bracha is automatically [[Shehakol]], therefore, one should avoid such a situation and make sure to eat the primary food before the secondary one. <ref>
* Sh”t Maharach Or Zaruha 38 writes that if one eats fruit seeds as regular food for sustenance the Bracha is HaEtz, however, if it is eaten only in order to sweeten a drink which one has afterwards the Bracha is [[Shehakol]]. The proof is that bread which is kneaded with spices ([[Pas HaBah Bekisnin]]) which is normally eaten as a sweet (snack) is [[Mezonot]] and even that it’s not clear and perhaps one should make [[Shehakol]].
* Sh”t Trumat HaDeshen 1:31 writes that if one eats a food in order that one will be able to drink wine not on an empty stomach even though it’s secondary it requires a Bracha because the food is eaten before the wine. He then quotes the Or Zaruha who said that if one is eating the seeds before the drink one makes a [[Shehakol]] on the seeds and infers that if a secondary item is eaten before the primary food the Bracha would be [[Shehakol]].
* However, the Bet Yosef 212:1 argued on the Trumat saying that just because it is coming for the purpose of sweetening the drink the Bracha shouldn’t change draws proof from the Rosh who says that if one ate less than a [[Kezayit]] of shivat haminim one shouldn’t make boreh nefashot because the appropriate Bracha doesn’t change is one just eats less than a [[Kezayit]]. The Darkei Moshe 212:2 rejects the Bet Yosef explaining that having the secondary food first requires a Bracha because one may not enjoy this world without a Bracha but it doesn’t deserve it’s appropriate Bracha since the purpose is secondary, however, if one eats less than the requisite amount the Bracha doesn’t change because one’s purpose was normal eating. The Rama 212:1 rules like the Trumat HaDeshen who says that if one ate the secondary item first one should only make a [[Shehakol]] on it.
* See Magen Avraham (212:4) who disagrees with the Rama and holds that the bracha of the ikar food should be recited on the tafel.
* Mishna Brurah 212:10 and Beiur Halacha s.v. VeAyno quotes many achronim who disagree with the Rama. Mishna Brurah concludes that one should avoid this situation by eating the primary food first. </ref>
# In general, objective significance is eclipsed by subjective purpose. That is the determination of ikar depends on each and every person subjectively.<ref>Rabbi Alexander Mandelbaum in Yeshurun v. 33 p. 583 writes that the Shulchan Aruch 212:1 holds that the determination of ikar and tofel depends on each person and can change over time. Igrot Moshe OC 4:43 and Rav Nevinsal 208:3 agree.</ref> Therefore, eating cake to temper the bitterness of a shot of whiskey demotes the cake to a status of tafel, notwithstanding the objective significance of flour. <ref>Mishna Brurah 212:5. The Mishnah in Brachos 44a rules that the bracha recited on an ikar excuses the need for an additional bracha on the tafel if the consumer had both in mind when reciting a bracha on the ikar. Thus, when bread is secondary to a salty dish, one recites a bracha only on the salty dish (Tosfos Brachos 44a s.v. be’Ochlei peiros and S”A 212:1). However, it is important to note that the Mishnah Brurah (212:5 s.v “ve’achar”) paskins that a bracha on the bread would be in order if one had an appetite for it as well. Furthermore, based on a Shlah, the Mishnah Brurah advises to avoid such a situation of using bread to temper the effects of the whiskey, as it is difficult to ascertain definitively that one has no appetite for the bread itself.
In a slightly similar vein, R. Moshe Feinstein (Igros Moshe 4:43) paskins that for strudel (fruit-filled pastry), one who would enjoy the pastry alone can make a Mezonos on the pastry followed by a Ha’eitz on the fruit. Similarly, for ice-cream wafers, if one would enjoy the wafer alone, one can make a Mezonos followed by a Shehakol. R. Moshe explains that many people enjoy the Mezonos part alone, thereby warranting a separate bracha for those who desire the Mezonos part. Similarly, for cereal and milk, a bracha is also recited upon the milk if one would enjoy it independently of the cereal and drink it separately. Comparably, R. Moshe paskins that chicken soup with k’neidel warrants only a Mezonos unless the chicken soup will be eaten separately from the k’neidel. </ref>

==Foods Made With One of the Five Grains==
# Foods made with the five grains are Mezonot since the five grains are objectively more significant than other foods. <ref>Brachos 36b states that anything containing any of the five grains deserves a Mezonos. Shulchan Aruch 208:2 codifies this gemara. Rambam (Hilchos Brachos 3:4-7) understands this principle to be a function of ikar ve’tafel. Accordingly, Tosfos (Brachos 36b s.v. kol she’yaish) write that the flour in a mixture warrants a Mezonos only when the flour serves to satiate, and not merely to hold the components together. While Tosfos do not mention explicitly that this principle is a function of ikar ve’tafel, the Rosh (Brachos 6:7) does, explaining that flour serving as a binder is not considered ikar. However, the Ritva (Brachos 47a s.v. ha’koseis) learns that the five grains are an exception to the typical rules of ikar ve’tafel, warranting a Mezonos even when not assuming the role of ikar in a food. </ref>
==Secondary ingredient serves the primary ingredient==
===Definition===
# The first category is if the Tofel serves the Ikar and isn’t eaten for taste but rather it is eaten only to enable one to eat the Ikar. <Ref> S”A 212:1, Vezot HaBracha (pg 89, chapter 11) </ref> This category includes where the Tofel is to remove a bitter taste, add color, add smell, or make the ingredients stick together. <Ref> S”A 204:12 </ref>
===Rules===
# Even if the two food aren’t eaten together still the Ikar covers the Tofel. <Ref> Shaat HaTziyun 212:21, Vezot HaBracha (pg 89, chapter 11) </ref>
# However, if also has intent to eat the Tofel because of it’s taste, then 2 [[Brachot]] are needed. <ref> Mishna Brurah 212:5, Vezot HaBracha (pg 89, chapter 11) </ref>
# If [[mezonot]] is used as an absolute tofel, the [[mezonot]] is covered by the Ikar. <Ref> Vezot HaBracha (pg 108, chapter 12), VeTen Bracha (Halachos of Brochos by Rabbi Bodner, chapter 4, pg 61) </ref>
===Examples===
# For example, one who drank bitter liquor and wants to remove the bad taste with bread should make a Bracha on the liquor and no Bracha is needed for the bread. <Ref> S”A 212:1, Vezot HaBracha (pg 89, chapter 11) </ref> However, since it’s difficult to determine whether one is eating the bread just in order to remove the bitter taste or also for the satiation in brings independently, one should avoid having bread or [[mezonot]] just to remove a bitter taste. <Ref> Mishna Brurah 212:5 in name of the Shlah, Vezot HaBracha (pg 89, chapter 11), Halachos of Brochos (pg 57, chapter 11) </ref>
# If a person has bread with olive oil and the olive oil is considered ancillary the Bracha on the bread covers the olive oil. However, if one has a little bread with a lot of olive oil (which one is having in order to soothe one’s throat) which is one’s primary interest the Bracha on the olive oil (HaEtz) and it exempts the Bracha on the bread. <Ref>Mishna Brurah 202:28 </ref>
# If one eats pickles or olives in order to whet one’s apittite for a meal (that’s one is not having bread), the main food such as meat is Ikar and the olive and pickles are Tofel. To avoid a dispute, one should eat a little of the meat first in order that it cover the pickles or olives. <Ref> Halachos of [[Brachos]] (Rabbi Pinchas Bodner, chapter 4, pg 56) </ref>
# One of the ingredients of licorice is flour, however, since the whole purpose of the flour is to make the ingredients stick, the Bracha is [[Shehakol]]. <Ref> Vezot HaBracha (pg 108, chapter 12) </ref>
# If one of the ingredients of chopped-meat is flour or bread crumbs, however, since the whole purpose of the flour is to make the ingredients stick or to increase the volume of the meat, the Bracha is [[Shehakol]]. <Ref> Vezot HaBracha (pg 108, chapter 12), VeTen Bracha (Halachos of Brochos by Rabbi Bodner, chapter 4, pg 67) </ref>

==Secondary ingredient enhances the primary ingredient==
===Definition===
# The second category is if the Tofel is eaten to add taste, yet, one is eating the mixture primarily to eat one of the two foods and that’s called the Ikar. <Ref> Mishna Brurah 212:6, Vezot HaBracha (pg 89, chapter 11) </ref> The primary food and the enhancer is determined according to each individual’s preference. <Ref> VeTen Bracha (Halachos of Brochos by Rabbi Bodner, chapter 4, pg 59). See Rashi (Brachos 41a s.v. She’hayah Tz’non ikar) with regards to an olive eaten to temper the sharpness of a radish. See also Rashi (Brachos 41b s.v. Devarim ha’Ba’im) with regards to foods eaten in a meal to enhance bread. </ref>
===Rules===
# The Ikar only covers the Tofel if the two are eaten together (in one spoonful, forkful, or handful). <Ref> Shaar HaTziyun 212:21, Vezot HaBracha (pg 89, chapter 11) </ref>
# If also has intent to eat the Tofel because of it’s taste and it’s especially dear or important to oneself, then 2 [[Brachot]] are needed. <Ref> Vezot HaBracha (pg 90, chapter 11) </ref>
# If [[mezonot]] is used as an enhancer and the foods weren’t cooked together, then two [[Brachot]] are required. This only applies for [[mezonot]] of the five grains and not rice. <Ref> VeTen Bracha (Halachos of Brochos by Rabbi Bodner, chapter 4, pg 60, 74) </ref>
===Examples===
# For crackers with cheese, if one’s primary intent is to eat the cracker, the Bracha is [[mezonot]]. <Ref> Vezot HaBracha (pg 90, chapter 11), VeTen Bracha (Halachos of Brochos by Rabbi Bodner, chapter 4, pg 74) </ref>
# For crackers with fish, if one is eating the fish to enhance the cracker, then the Bracha is [[Mezonot]], however, if one desires both, then two [[Brachot]] are required ([[mezonot]] and [[shehakol]]). <Ref> VeTen Bracha (Halachos of Brochos by Rabbi Bodner, chapter 4, pg 74) and Vezot HaBracha (pg 90, chapter 11) write that usually the fish is used to enhance the cracker and so only [[Mezonot]] is needed. However, they conclude, if one specifically desires the fish, then 2 [[Brachot]] ([[Mezonot]] and [[Shehakol]]) are required. Peni HaShulchan (pg 338; Rabbi Pinchas Vitman) writes that the usual case is where one primarily wants the fish and one should make 2 [[Brachot]]. </ref>
# Chocolate bars filled with wafer and hazelnut cream, such as Elite "Pesek Zman" the wafer is Ikar, so one makes a [[Mezonot]], but there are those who claim that the chocolate is Ikar, making it Shehakol.<ref>Because the Ikar is the wafer. Rav Yaakov Ariel (http://www.yeshiva.org.il/ask/72065) and Rav Avraham Yosef (http://www.moreshet.co.il/web/shut/print.asp?id=160088&kod=&modul=15&codeClient=58). There are those who say one makes a Shehakol, despite the fact that the wafer is there for the taste and not as a binding agent (See http://din.org.il/2012/09/02/ברכה-על-ממתק-פסק-זמן/ and VeZot HaBracha pg 250) .</ref>
# For noodle Kugel and pickles eaten together, only [[mezonot]] is necessary. <Ref>Vezot HaBracha (pg 90, chapter 11), Peni HaShulchan (pg 339; Rabbi Pinchas Vitman) </ref>
# Latka with apple sauce, the only Bracha needed is for the latka (either HaAdama or [[Shehakol]] depending on it’s consistency). <Ref> Halachos of Brochos (pg 58, chapter 4, Rabbi Pinchas Bodner) </ref>
# For blintzes with sour cream, the only Bracha needed is for the blintzes. <Ref> Halachos of Brochos (pg 58, chapter 4, Rabbi Pinchas Bodner) </ref>
# For rice cakes with a peanut butter spread, the only Bracha needed is for the rice cakes (which is HaAdama). <Ref> Halachos of Brochos (pg 58, chapter 4, Rabbi Pinchas Bodner) </ref>
# If a doughnut was dipped in coffee, the Bracha on the solid covers the absorbed liquids. There’s a minority opinion that the [[mezonot]] also covers the coffee in the cup and so it’s preferable to cover the coffee with another [[Shehakol]], however, if it’s difficult one may make [[Shehakol]] on the coffee in the cup. <Ref> Veten Bracha (Halachos of Brochos by Rabbi Pinchas Bodner, chapter 4, pg 69) </ref>
# For knishes in the usual case where the dough is substantial, the Bracha is [[mezonot]]. <Ref> Veten Bracha (Halachos of Brochos by Rabbi Pinchas Bodner, chapter 4, pg 79). Shulchan Halevi 3:14:6 p. 38 writes that knishes are mezonot if the crust is thick and filling thin which is commonly the case, however, if the dough is thin and filling thick then it requires two brachot. </ref>

====Ice Cream in Cone====
# If one eats an ice-cream in a cone and one’s intent is only to eat the ice-cream and the cone is only used to hold the ice-cream, one should only make a [[Shehakol]]. However, in the usual case where one eats the cone also for a taste, two [[Brachot]] are required. <Ref> VeTen Bracha (Halachos of Brochos by Rabbi Bodner, chapter 4, pg 61), Vezot HaBracha (pg 390), Shulchan Halevi 3:14:3 p. 37. Igrot Moshe 4:43 writes that if someone enjoys the cone then he should make two brachot and if he just wants the ice cream and he is eating the cone because it is there then the bracha is shehakol and the cone is covered. This is based on the Mishna Brurah 168:45. </ref> Some say that the bracha is just shehakol.<ref> Dirshu 168:35 cites Rav Wosner (Kovetz Mbet Levi v. 16 p. 81) and Or Letzion 2:14:20 who hold that the bracha on ice cream in a cone is shehakol since it is eaten together and the cone isn't the main thing.</ref>

====Cheese Cake====
# Many authorities hold that cheese cake is [[Mezonot]] in the usual case where the cheese and crust are baked together. However, some say that the bracha is [[Shehakol]] unless there’s a thick crust in which case the Bracha is [[Mezonot]]. <ref>
* In Gemara [[Brachot]] 36b, Rav and Shmuel say that anything which has (flour from) the five grains is [[mezonot]]. (This is known the rule of Kol SheYesh Bo.) This is quoted by the Rif ([[Brachot]] 26a), Rosh ([[Brachot]] 6:7), and Rambam ([[Brachot]] 3:4) and codified by Tur and Shulchan Aruch 208:2.
* Tosfot 36b s.v. Kol writes that if the flour is added in order to fill one up then the food is [[Mezonot]], whereas if it’s added as a binding agent it’s not [[mezonot]]. Moreover, the Rashba ([[Brachot]] 36b s.v. Duvsha) writes that if the flour is added in order to give a taste or make the food more fit for consumption the Bracha is [[Mezonot]]. This is quoted by the Bet Yosef 208:2 and codified as halacha by the Mishna Brurah 208:7. The Rambam ([[Brachot]] 3:6) writes that if the flour was added as a binding agent or only in order to impart a color or smell the food isn’t [[mezonot]] because of the flour.
* Vezot HaBracha (chap 11, pg 92) writes that if the cheese layer is baked together with the crust layer the Bracha is [[Mezonot]] based on Kol SheYesh Bo.
* Laws of [[Brachos]] (Rabbi Forst, chap 7, pg 219) writes in general the crust is used to add flavor and if so the Bracha is [[Mezonot]], however if the crust is only meant to hold the cheese the Bracha is [[Shehakol]]. The [http://www.ou.org/publications/brachot/default.htm OU] agrees.
** The second clause is based on the following: Shulchan Aruch 168:8 and 212:2 rules that if one eats jam/marmalade on a cracker one should only make a Bracha on the marmalade and it exempts the cracker. Mishna Brurah 168:45 explains that in the case of S”A one was only eating the jam on the cracker so as not to dirty one’s hands. Then, he quotes the Magen Avraham 212:5 who writes that nowadays the crackers have a good taste and one should make [[Mezonot]] and exempt the jam. Mishna Brurah concludes by saying that it’s only one Bracha when it is baked together, however, if they’re baked separately it would require two [[Brachot]].
* Laws of [[Brachos]] (chap 7, pg 219, note 48) writes his ruling that if the thin crust is added for it’s taste even if wouldn’t be eaten on it’s own, the Bracha should be [[mezonot]] is based on the Mishna Brurah 168:45 but feels that Rav Moshe in Igrot Moshe 4:43 would disagree and hold that if one wouldn’t want to eat the crust on its own the Bracha is only [[Shehakol]].
** Igrot Moshe 4:43 writes that for an ice cream sandwich one should make two [[Brachot]], [[mezonot]] on the wafer and [[Shehakol]] on the ice cream and if one only wants the ice cream but only eats the wafer simply because it’s there the Bracha is [[Shehakol]] and it exempts the wafer. However, Laws of [[Brachos]] (chap 7, pg 217, note 40) argues that even if the crust is negligible the Bracha should be [[mezonot]] as long as it adds a taste.
* Halachos of [[Brachos]] (chap 4, pg 79) writes that in many cases the crust is only used to enhance the appearance of the cake and so the Bracha is [[Shehakol]], however, if there is a thick layer he quotes Rav Moshe who says that the Bracha is [[Mezonot]]. </ref>
====Shnitzel====
# Fried chicken or fish (Shnetizel) with a thin batter coating is [[Shehakol]], but if there’s a thick coating the Bracha is [[Mezonot]], yet it's preferable to separate off a piece of coating and a piece of chicken and make [[Mezonot]] on the coating and [[Shehakol]] on the chicken. However, the Sephardic minhag is to make [[Shehakol]] in all cases. <Ref> * Halachos of [[Brachos]] (Rabbi Bodner, chap 4, pg 79) quotes Rav Elyashiv that the Bracha would be [[Mezonot]] in all cases in opposition to Rav Moshe, Rav Yacov Kamenetsky, and Rav Sheinburg who said [[Shehakol]] if it was a thin crust. He also quotes Rav Moshe and Rav Sheinburg that if there's a thick coating that one should make [[Mezonot]]. In the Halachos of [[Brachos]] Handbook (pg 13 and 43) he rules like the second opinion that if there's a thin coating the bracha is [[Shehakol]] and if there's a thick coating the bracha is [[Mezonot]]. * VeZot HaBracha (chap 12, pg 109) agrees that if there's a thin crust one should make [[Shehakol]], however, he argues that if there's a thick coating one should separate a piece of the coating and a piece of the meat and make [[Mezonot]] on the coating and [[Shehakol]] on the meat. [See Vezot HaBracha (Birur 19(1), pg 261) where he seems to agree that if there's a thick coating the bracha would be [[Mezonot]] but because of controversy he suggests separating the coating and making two [[brachot]].] * However, Laws of [[Brachos]] (Rabbi Forst, chap 218, pg 218) writes that it seems that the opinion who says that breaded cutlets are [[mezonot]] is correct, but one who wants to satisfy all opinions should make [[mezonot]] on a piece of crust and [[Shehakol]] on another food. * Lastly, Yalkut Yosef ([[Brachot]] (vol 3), pg 426) writes that the bracha is [[Shehakol]] whether it is home made chicken cutlets or restaurant cutlets (where the coating is thicker). Yet, [https://www.torahanytime.com/#/lectures?v=57967 Rav Yitzchak Yosef Motzei Shabbat Vayhakel Pekudei 5778 min 37] explained that one should recite mezonot on shnitzel nowadays. They used to be shehakol since they were made with a bit of crust but today they're made with a lot of breading and they are mezonot. There is no safek brachot lehakel here since either way one would exempt any food besides salt and water with a mezonot.</ref>
# For onion rings in the usual case where the coating is substantial, the Bracha is [[mezonot]]. <Ref> Veten Bracha (Halachos of Brochos by Rabbi Pinchas Bodner, chapter 4, pg 79) </ref>

====Bostom Creme Pie====
# For the bracha on Boston cream pies, if one has the filling as an enhancer of the cake then the bracha is [[Mezonot]], however, if the filling is considered a thick layer for which one has intent to eat (not merely as an enhancer), then make two [[brachot]], [[mezonot]] on the cake, and [[Shehakol]] on the filling. <ref>
* Shulchan Aruch 168:8 and 212:2 rules that if one eats jam/marmalade on a cracker one should only make a Bracha on the marmalade and it exempts the cracker. Magen Avraham 212:5 writes that one honey crackers are primary and one only makes a Bracha on that and it covers the marmalade.
* Mishna Brurah 168:45 rules like the Magen Avraham but adds that it’s only one Bracha when it is baked together, however, if they’re baked separately it would require two [[Brachot]], one for the cracker, one for the marmalade because one is not eaten as an enhancer of the other but rather one is eating it for both of the cracker and the jam. However, Mishna Brurah 212:6 rules that if one eats cheese on a cracker one only makes a Bracha on the cracker even if one likes the cheese because one is eating the cheese as a spread.
**[It’s clear that the Mishna Brurah 212:6 is discussing where one didn’t bake it together, because if so, the Shaar HaTziyun 212:21 should have answered that the difference in cases between in 212:5 and 212:6 was that in 212:5 it wasn’t baked together and in 212:6 it was.] Similarly, Sh”t Shevet HaLevi 7:27(6) explains that Mishna Brurah 168:45 only meant to make two [[Brachot]] when there’s a thick layer of jam but if there’s a thin layer one should only make one Bracha.
* To clarify this distinction: Vezot HaBracha (chap 11, pg 99) rules that if there’s a cake with a thick layer of whipped cream, cheese, or ice cream and the two were not baked together one should make two [[Brachot]] (similar to the case of Mishna Brurah 168:45). However, if one eats the cream or topping of fruit, chocolate, or nuts in order to enhance the cake one should only make a Bracha on the cake. [See Vezot HaBracha (Birur 42) where he explains the distinction at length.]
* Boston crème pie is a cake and not a pie (like the name implies). It is made with two layers of sponge cake and is filled with a thick layer of custard or cream. Laws of [[Brachos]] (Rabbi Forst, pg 360, pg 385, note 9) explains that one should make two [[Brachot]] on Boston crème pie because the filling is not merely an enhancer of the cake (and is similar to Mishna Brurah 168:45). However, Halachos of [[Brachos]] Handbook (Rabbi Bodner, pg 15) explains that Boston crème pie is simply a cake and the filling only enhances the cake and so the Bracha should be [[Mezonot]] (similar to Mishna Brurah 212:6). [http://www.ou.org/publications/brachot/default.htm OU] also writes [[Mezonot]].</ref>

==Both ingredients are equally important==
===Definition===
# The third category is where the Tofel is just as important as the Ikar in the eyes of the one who is eating it. In this case, the Ikar is judged by whichever is the majority unless one of them is [[Mezonot]] (five grains) in which case the [[Mezonot]] is automatically the Ikar. <Ref> Shulchan Aruch 208:7, Mishna Brurah 212:1, Vezot HaBracha (pg 90, chapter 11), VeTen Bracha (Halachos of Brochos by Rabbi Bodner, chapter 4, pg 64-5) </ref>
# If the two items weren’t cooked together and one’s primary intent is for both items, each food requires a separate Bracha. For example, for an ice cream sandwich, two [[brochot]] are required. <Ref>Vezot HaBracha (pg 92-3, chapter 11), Halachos of Brochos (pg 70, chapter 4, Rabbi Pinchas Bodner), Shulchan Halevi 3:14:3 p. 37. See Mishna Brurah 168:45. </ref>

===Rules===
# The Ikar only covers the Tofel if the two are eaten together (in one spoonful, or forkful). However, once the initial situation of the food was a mixture and the two were eaten together, even if some Tofel remains without the Ikar, no need Bracha is needed. <ref> Vezot HaBracha (pg 91, chapter 11) </ref>
# Even if one has intent to eat the Tofel because it’s especially dear or important to oneself, still the Bracha on the Ikar covers the Tofel. <Ref> Vezot HaBracha (pg 90-1, chapter 11) </ref>
===Examples===
# For, pie or strudel with fruit filling which was baked together, one should only make [[Mezonot]]. <Ref> VeTen Bracha (Halachos of Brochos by Rabbi Bodner, chapter 4, pg 504, Handbook pg 70) writes that since the filling was baked together with the crust, they form one entity and deserves only one Bracha. This is also the opinion of Vezot HaBracha (Luach [[Brachot]] pg 394) </ref>
# The bracha on chulent (barley, beans, small pieces of meat, and potato) is [[Mezonot]].
## If there’s no barley, and the majority is potatoes and beans, the Bracha is HaAdama, if the majority is rice, the bracha is [[Mezonot]].
## If there’s no barley and the Chulent has the Bracha of HaAdama, if the kishka is eaten separately, it requires it’s own [[mezonot]].
## If the pieces of potato and meat are large enough that they aren't eaten together with the whole combination on each forkful, each component requires it’s own Bracha. <Ref> VeTen Bracha (Halachos of Brochos by Rabbi Bodner, chapter 4, pg 65, 80, Handbook pg 28), Vezot HaBracha (pg 107, chapter 11, pg 392, Luach [[Brachot]]) </ref>
# If one mixes carrot, peas, and couscous/farfel the Bracha is [[Mezonot]] since the [[mezonot]] is always considered Ikar. <Ref> Vezot HaBracha (pg 107, chapter 12) </ref>
# The bracha on rice and meat chunks mixed up depends on the majority even though the meat is more expensive and important.<ref>Vezot HaBracha (p. 94) citing Rav Shlomo Zalman. The fact that this is considered one mixture is based on the Aruch Hashulchan 212:2 that anything eaten together on the same fork or spoon is considered one mixture. However, Or Letzion 2:14:30 seems to disagree as he writes that the bracha on large pieces of meat and rice even though they are mixed up are two separate brachot.</ref>
# For an ice cream sandwich, 2 [[brochot]] are required ([[mezonot]] and [[shehakol]]) in the usual case where one’s intent is both for the ice cream and for the cookie. <Ref> VeTen Bracha (Halachos of Brochos by Rabbi Pinchas Bodner, pg 72, chapter 4), Vezot HaBracha (pg 92, chapter 11).</ref> Some say it is just mezonot.<ref> Shevet Halevi 7:27:6 writes that the bracha on an ice cream cake with ice cream between two layers of cake or a ice cream sandwich the bracha is mezonot. He explains that even the cake and the ice cream aren't cooked together and according to Mishna Brurah 168:45 one should make two brachot, this is different than the Mishna Brurah since here the ice cream is a filling for the sandwich or cake and not a topping. If the ice cream would be a thick layer on top of a mezonot then one should make two brachot but since the ice cream is just a filling and there's two layers of mezonot the bracha is mezonot on everything.</ref>
# For chocolate cream pie, if one eats it as a regular pie and the cream enhances dough, then only [[Mezonot]] is needed. However, if one is just as much for the cream as for the pie, then two [[Brachot]] ([[Mezonot]] and [[Shehakol]]) are required. <ref>Veten Bracha (Halachos of Brochos by Rabbi Pinchas Bodner, Handbook pg 27) </ref>
# For “Crembo” which is an Israeli candy that has a significant amount of cream on a biscuit and requires two [[brochot]] ([[Mezonot]] and [[Shehakol]]) in the usual case where the where the biscuit only adds some taste. In this case one should separate the biscuit make a Bracha on it, and then make a [[Shehakol]] on the cream. <Ref> Vezot HaBracha (pg 396, 93) </ref>
# For cereal and milk, the only Bracha required is for the cereal in the usual case where one has the milk to enhance the cereal. However, if one adds milk because one is thirsty and one’s primary intent is for the cereal and also for the milk, then two [[brochot]] are needed. <Ref> Halachos of Brochos (pg 72, chapter 4, Rabbi Pinchas Bodner), Vezot HaBracha (pg 199, chapter 22), Sh”t Igrot Moshe O”C 4:43 </ref>
##If there’s left over milk, no new Bracha is needed. However, if a significant amount of leftover milk after finishing the cereal and one drinks the milk in a cup, then a new Bracha is needed. <ref>Vezot HaBracha (pg 95, chapter 11) </ref>
# Fruit cocktail is considered one mixture, if the majority is HaEtz fruits, then the Bracha is HaEtz, and if the majority is HaAdama fruit, the Bracha is HaAdama. <Ref> Veten Bracha (Halachos of Brochos by Rabbi Pinchas Bodner, chapter4, pg 62, Handbook pg 44) </ref>
====Salad====
# Salad which is mixed up with vegetables has the bracha as the majority item. If the majority of the ingredients are haadama, the bracha is haadama and if the majority is haetz the bracha is haetz. <ref>Vezot HaBracha (p. 93) citing Rav Elyashiv and Rav Shlomo Zalman</ref>
# For a fruit salad where the pieces are small enough that one spoonful includes more than one piece, is judged by majority. If there’s a majority of fruit that have the Bracha of HaEtz which is the usual case, the Bracha is HaEtz. However, if there’s a majority of fruits which are HaAdama (such as pineapple or strawberry), then the Bracha is HaAdama. <Ref> Vezot HaBracha (pg 93, chapter 11) </ref> However, the pieces are large enough that only one comes on the spoon or fork at a time, then each fruit requires it’s own Bracha. <Ref> Vezot HaBracha (pg 94, chapter 11) </ref>
====Sushi====
# Many poskim say sushi is mezonot since the rice is in the majority and is primary.<ref> Laws of Brachos (Rabbi Forst, pg 359-384), [https://www.ou.org/torah/halacha/halacha-lmaaseh/food-fore-blessings-bracha-rishona-special-cases/ Article on OU.org] </ref> If the fish is primary to you then you make two brachot, mezonot and shehakol, first mezonot on rice and then shehakol on the fish.<Ref>[https://www.ou.org/torah/halacha/halacha-lmaaseh/food-fore-blessings-bracha-rishona-special-cases/ Article on OU.org]</ref>

====Chocolate Covered Nut====
# If there’s a mixture of multiple items where each food is recognizable and none of them are the majority independently, each requires a Bracha. <Ref> Vezot HaBracha (pg 94, chapter 11) </ref>
# Regarding chocolate covered fruit or nuts, if one primarily wants to eat the nut or fruit and the chocolate enhances it, the Bracha is that of the nut/fruit. Conversely, if one primarily one wants to eat chocolate and the nut/fruit enhances the chocolate, the Bracha is [[Shehakol]]. <ref>Mishna [[Brachot]] 44a establishes that the Bracha on the primary ingredient exempts the Bracha of the secondary one. S”A 212:1 codifies this. Mishna Brurah 212:1 writes that the secondary ingredient is the one which comes to serve or enhance the primary ingredient and if one likes both then the majority ingredient is primary. For example, Mishna Brurah 204:51 writes that sugar coated almonds are HaEtz even if the sugar is the majority because the sugar only enhances the nut. Therefore, Laws of [[Brachos]] (pg 215), Halachos of [[Brachos]] (pg 417), and Vezot HaBracha (pg 96) agree that if one primarily wants to eat the nut or fruit and one views the chocolate as enhancing the nut/fruit then the nut/fruit is ikar. Conversely, if one primarily one wants to eat the chocolate and the nut enhances the chocolate, then the chocolate is ikar. </ref>
# If both the nut and the chocolate are primary, then many poskim hold that one should make the Bracha on the majority ingredient, while some say to make two [[Brachot]].<ref>If one likes both the nut/fruit and chocolate: (1) Rav Shlomo Zalman (quoted by Halachos of [[Brachos]] pg 417, note 61) and Rav Elyahsiv (quoted by Vezot 96) hold that one should make the Bracha on the majority ingredient and if that can’t be determined make [[Shehakol]].
(2) Igrot Moshe 3:31 holds that one should make a Bracha on the chocolate and nut/fruit. If one has another fruit one should make HaEtz on that and [[Shehakol]] on the chocolate, otherwise make [[Shehakol]] on chocolate having in mind not to exempt the fruit and then HaEtz on the fruit. (3) Laws of [[Brachos]] (pg 215) writes that one should make HaEtz because HaEtz is really the proper Bracha on chocolate. However, on chocolate covered peanuts he agrees with Rav Moshe to make requires two [[Brachot]]. (4) See Yalkut Yosef (Klalei Sefer [[Brachot]] pg 208) who writes simply that chocolate covered nuts are the Bracha of the nut. </ref>
====Chicken chow mein====
# Chicken chow mein which is only made with chicken and vegetables is [[Shehakol]] if the chicken is the majority and HaAdama if the vegetables are the majority. <Ref> Mishna Brurah 212:1 writes that a mixture of two foods neither of which is [[mezonot]] and one isn’t coming to enhance the other the Bracha depends on the majority. Vezot HaBracha (pg 90), Halachos of [[Brachos]] (pg 68), and Laws of [[Brachos]] (pg 214) agree. Therefore, Laws of [[Brachos]] (pg 362) writes that if there’s no noodles (or rice) in the chicken chow mein then it depends on the majority, if there’s a majority of vegetables the Bracha is HaAdama if the majority is chicken the Bracha is [[Shehakol]]. </ref>
# If chicken chow mein is made with chicken, vegetables, and noodles, if the noodles are mixed well with the other ingredients then the Bracha is [[Mezonot]]. However, if the noodles aren’t completely combined then the Bracha is [[Mezonot]] on the noodles and either HaAdama or [[Shehakol]] on the rest depending on the majority (see previous halacha). <Ref>Laws of [[Brachos]] (pg 362) writes if there are noodles in chicken chow mein the Bracha is [[Mezonot]] on the noodles, and [[Shehakol]] on the chow mein if it’s mostly chicken or HaAdama on the chow mein if it’s mostly vegetables. However, on pg 385 note 14 he qualifies that this is only the case when the noodles aren’t totally combines however if they are mixed in well then [[mezonot]] on the noodles exempts the other ingredients. Also, the [http://www.ou.org/publications/brachot/default.htm OU] writes simply that chow mein is [[mezonot]]. (Maybe they are assuming the noodles are mixed completely.) </ref>
# If chicken chow mein is made with chicken, vegetables, and rice then one should make the Bracha on the majority item and exempt the other ingredients; if rice is the majority, say [[Mezonot]], if vegetables are the majority say HaAdama, and if chicken is the majority say [[Shehakol]]. <ref>Aruch HaShulchan 212:2 writes that for two different foods to be considered a single mixture they must be eaten together on a single spoonful. This is quoted by Laws of [[Brachos]] (pg 208), Halachos of [[Brachos]] (pg 64), and a similar statement is found in Vezot HaBracha (pg 91). Halachos of [[Brachos]] Handbook (Rabbi Bodner, pg 24) writes that chicken chow mein which is made with rice, chicken, and vegetables because it is usually eaten on the same forkful has one Bracha which depends on what is the majority, if it’s rice, the Bracha is [[Mezonot]], if it’s chicken, Bracha is [[Shehakol]], and if it’s vegetables the Bracha is HaAdama. [In general, Vezot HaBracha (pg 94) writes that if there’s no majority because there are three foods with different [[Brachot]], then each food requires its own Bracha.] </ref>



==Soup==
===Noodles, dumplings, or soup nuts===
# If there’s a small amount of noodles, kneidlach (dumplings), or soup nuts one makes two [[Brachot]], [[Shehakol]] on the soup and [[Mezonot]] on the noodles. <Ref> Laws of [[Brachos]] (pg 363) writes if there’s a small amount of noodles, kneidlach, or soup nuts one makes two [[Brachot]], [[Shehakol]] on the soup and [[Mezonot]] on the noodles. Similarly, Halachos of Brochos (pg 72, chapter 4, Rabbi Pinchas Bodner) writes that soup nuts enhance the soup and so it requires two [[Brachot]] ([[Mezonot]] and [[Shehakol]]). Vezot HaBracha (pg 117, chapter 12) agrees and says that the same is true of noodles, or dumplings in soup. Vezot HaBracha specifies that this is usually the case when there is a small amount of noodles in the soup.
* Vezot HaBracha (pg 117) writes that in order to avoid exempting the soup with the [[mezonot]] one should say the [[Shehakol]] before the [[Mezonot]], while the Halachos of [[Brachos]] (pg 72) disagrees saying to make the [[mezonot]] first. </ref>
# If there’s a significant amount of noodles, kneidlach (dumplings), or soup nuts, and one is interested just as much in the soup as one is interested in the soup nuts, noodles, or dumplings one should only make [[Mezonot]] and it exempts the soup. <Ref> Vezot HaBracha (pg 118, chapter 12) writes that if there’s a significant amount of soup nuts, noodles, or dumplings, and one is interested just as much in the soup as one is interested in the soup nuts, noodles, or dumplings one should only make [[Mezonot]] and it exempts the soup. Similarly, Laws of [[Brachos]] (pg 363) writes that if there’s a majority of noodles in the soup the Bracha is [[Mezonot]]. </ref>
# If one is eating the noodles, kneidlach (dumplings), or soup nuts just because they’re there one only says [[Shehakol]]. <ref> Vezot HaBracha (pg 117, chapter 12) writes that if one is eating the soup nuts, noodles, or dumplings just because they’re there, one should only make [[Shehakol]] on the soup and that exempts the noodles, kneidlach (dumplings), or soup nuts. </ref>
===Matzah Balls===
# If there are [[Matzah]] balls in the soup a [[Mezonot]] is made on the [[Matzah]] balls and [[Shehakol]] on the soup because the [[Matzah]] balls are eaten as separate from the soup. <Ref> VeTen Bracha (pg 73, chapter 4). See also Vezot HaBracha (pg 118#6, chapter 11) </ref>

==Questions and Answers==
# What's the Bracha on Shnitzel? [[#Shnitzel|See above]]

==Sources==
<references/>
[[Category:Brachot]]

Ikar and Tafel

2018-04-24T17:00:16Z

Ikesultan: /* Salad */

==General Guidelines of Ikar and Tofel==
# The Bracha that one makes on the ikar (primary food) covers the Bracha on the Tofel (secondary food). This rule applies to [[Bracha Rishona]] and [[Bracha Achrona]]. <Ref> S”A 212:1 based on Brachos 41b. See Kol Bo (n. 24) who is uncertain about this.
 
The Chazon Ish (27:9) explains that a tafel is never excused from a bracha rishona. Rather, the tafel is excused from its own typical bracha because it is subsumed under the ikar and, therefore, covered by the bracha recited on the ikar. 
See Pri Megadim (Preface to Hilchos Birkas ha’Peiros note 11) where he develops a hierarchy of objective significance, including foods comprising a quantitative majority, the five grains, and flavoring agents. </ref>
# Situations exhibiting an ikar ve’tafel relationship include both when:
## Two entities are intermixed and eaten together
## Two entities are eaten one after another deliberately so that one entity will completely serve the other. <ref> Tur and Shulchan Aruch (212:1). Aruch HaShulchan (212:1-2) discusses two scenarios of ikar ve’tafel: 1) Where the tafel forms one food unit with the ikar, as the two components are eaten in one spoonful. 2) Where the tafel is eaten deliberately subsequent, but proximate to the ikar. </ref>
# In certain cases, the two foods are not considered a mixture and two [[brochot]] are required. If so, one should separate the one which has the more important Bracha (see [[Order of Brochos]] and make the Bracha, then make the other Bracha and eat that food. <Ref> Halachos of Brochos (pg 72, chapter 4, Rabbi Pinchas Bodner) </ref>
# Once the initial situation of the food was a mixture and the two were eaten together, even if some Tofel remains without the Ikar, no new Bracha is needed. <ref> Vezot HaBracha (pg 95, chapter 11), VeTen Bracha (Halachos of Brochos by Rabbi Bodner, chapter 4, pg 59-60) </ref> However, if one added more Tofel after the Ikar was finished a new Bracha is needed. <ref> VeTen Bracha (Halachos of Brochos by Rabbi Bodner, chapter 4, pg 59-60) </ref>
# If one eats the secondary item before eating the primary item some say that one should make a Bracha on the secondary item as usual. However, some say that since, nonetheless, it is only secondary in purpose the bracha is automatically [[Shehakol]], therefore, one should avoid such a situation and make sure to eat the primary food before the secondary one. <ref>
* Sh”t Maharach Or Zaruha 38 writes that if one eats fruit seeds as regular food for sustenance the Bracha is HaEtz, however, if it is eaten only in order to sweeten a drink which one has afterwards the Bracha is [[Shehakol]]. The proof is that bread which is kneaded with spices ([[Pas HaBah Bekisnin]]) which is normally eaten as a sweet (snack) is [[Mezonot]] and even that it’s not clear and perhaps one should make [[Shehakol]].
* Sh”t Trumat HaDeshen 1:31 writes that if one eats a food in order that one will be able to drink wine not on an empty stomach even though it’s secondary it requires a Bracha because the food is eaten before the wine. He then quotes the Or Zaruha who said that if one is eating the seeds before the drink one makes a [[Shehakol]] on the seeds and infers that if a secondary item is eaten before the primary food the Bracha would be [[Shehakol]].
* However, the Bet Yosef 212:1 argued on the Trumat saying that just because it is coming for the purpose of sweetening the drink the Bracha shouldn’t change draws proof from the Rosh who says that if one ate less than a [[Kezayit]] of shivat haminim one shouldn’t make boreh nefashot because the appropriate Bracha doesn’t change is one just eats less than a [[Kezayit]]. The Darkei Moshe 212:2 rejects the Bet Yosef explaining that having the secondary food first requires a Bracha because one may not enjoy this world without a Bracha but it doesn’t deserve it’s appropriate Bracha since the purpose is secondary, however, if one eats less than the requisite amount the Bracha doesn’t change because one’s purpose was normal eating. The Rama 212:1 rules like the Trumat HaDeshen who says that if one ate the secondary item first one should only make a [[Shehakol]] on it.
* See Magen Avraham (212:4) who disagrees with the Rama and holds that the bracha of the ikar food should be recited on the tafel.
* Mishna Brurah 212:10 and Beiur Halacha s.v. VeAyno quotes many achronim who disagree with the Rama. Mishna Brurah concludes that one should avoid this situation by eating the primary food first. </ref>
# In general, objective significance is eclipsed by subjective purpose. Therefore, eating cake to temper the bitterness of a shot of whiskey demotes the cake to a status of tafel, notwithstanding the objective significance of flour. <ref>M.B 212:5. The Mishnah in Brachos 44a rules that the bracha recited on an ikar excuses the need for an additional bracha on the tafel if the consumer had both in mind when reciting a bracha on the ikar. Thus, when bread is secondary to a salty dish, one recites a bracha only on the salty dish (Tosfos Brachos 44a s.v. be’Ochlei peiros and S”A 212:1). However, it is important to note that the Mishnah Brurah (212:5 s.v “ve’achar”) paskins that a bracha on the bread would be in order if one had an appetite for it as well. Furthermore, based on a Shlah, the Mishnah Brurah advises to avoid such a situation of using bread to temper the effects of the whiskey, as it is difficult to ascertain definitively that one has no appetite for the bread itself.
In a slightly similar vein, R. Moshe Feinstein (Igros Moshe 4:43) paskins that for strudel (fruit-filled pastry), one who would enjoy the pastry alone can make a Mezonos on the pastry followed by a Ha’eitz on the fruit. Similarly, for ice-cream wafers, if one would enjoy the wafer alone, one can make a Mezonos followed by a Shehakol. R. Moshe explains that many people enjoy the Mezonos part alone, thereby warranting a separate bracha for those who desire the Mezonos part. Similarly, for cereal and milk, a bracha is also recited upon the milk if one would enjoy it independently of the cereal and drink it separately. Comparably, R. Moshe paskins that chicken soup with k’neidel warrants only a Mezonos unless the chicken soup will be eaten separately from the k’neidel. </ref>
==Foods Made With One of the Five Grains==
# Foods made with the five grains are Mezonot since the five grains are objectively more significant than other foods. <ref>Brachos 36b states that anything containing any of the five grains deserves a Mezonos. Shulchan Aruch 208:2 codifies this gemara. Rambam (Hilchos Brachos 3:4-7) understands this principle to be a function of ikar ve’tafel. Accordingly, Tosfos (Brachos 36b s.v. kol she’yaish) write that the flour in a mixture warrants a Mezonos only when the flour serves to satiate, and not merely to hold the components together. While Tosfos do not mention explicitly that this principle is a function of ikar ve’tafel, the Rosh (Brachos 6:7) does, explaining that flour serving as a binder is not considered ikar. However, the Ritva (Brachos 47a s.v. ha’koseis) learns that the five grains are an exception to the typical rules of ikar ve’tafel, warranting a Mezonos even when not assuming the role of ikar in a food. </ref>
==Secondary ingredient serves the primary ingredient==
===Definition===
# The first category is if the Tofel serves the Ikar and isn’t eaten for taste but rather it is eaten only to enable one to eat the Ikar. <Ref> S”A 212:1, Vezot HaBracha (pg 89, chapter 11) </ref> This category includes where the Tofel is to remove a bitter taste, add color, add smell, or make the ingredients stick together. <Ref> S”A 204:12 </ref>
===Rules===
# Even if the two food aren’t eaten together still the Ikar covers the Tofel. <Ref> Shaat HaTziyun 212:21, Vezot HaBracha (pg 89, chapter 11) </ref>
# However, if also has intent to eat the Tofel because of it’s taste, then 2 [[Brachot]] are needed. <ref> Mishna Brurah 212:5, Vezot HaBracha (pg 89, chapter 11) </ref>
# If [[mezonot]] is used as an absolute tofel, the [[mezonot]] is covered by the Ikar. <Ref> Vezot HaBracha (pg 108, chapter 12), VeTen Bracha (Halachos of Brochos by Rabbi Bodner, chapter 4, pg 61) </ref>
===Examples===
# For example, one who drank bitter liquor and wants to remove the bad taste with bread should make a Bracha on the liquor and no Bracha is needed for the bread. <Ref> S”A 212:1, Vezot HaBracha (pg 89, chapter 11) </ref> However, since it’s difficult to determine whether one is eating the bread just in order to remove the bitter taste or also for the satiation in brings independently, one should avoid having bread or [[mezonot]] just to remove a bitter taste. <Ref> Mishna Brurah 212:5 in name of the Shlah, Vezot HaBracha (pg 89, chapter 11), Halachos of Brochos (pg 57, chapter 11) </ref>
# If a person has bread with olive oil and the olive oil is considered ancillary the Bracha on the bread covers the olive oil. However, if one has a little bread with a lot of olive oil (which one is having in order to soothe one’s throat) which is one’s primary interest the Bracha on the olive oil (HaEtz) and it exempts the Bracha on the bread. <Ref>Mishna Brurah 202:28 </ref>
# If one eats pickles or olives in order to whet one’s apittite for a meal (that’s one is not having bread), the main food such as meat is Ikar and the olive and pickles are Tofel. To avoid a dispute, one should eat a little of the meat first in order that it cover the pickles or olives. <Ref> Halachos of [[Brachos]] (Rabbi Pinchas Bodner, chapter 4, pg 56) </ref>
# One of the ingredients of licorice is flour, however, since the whole purpose of the flour is to make the ingredients stick, the Bracha is [[Shehakol]]. <Ref> Vezot HaBracha (pg 108, chapter 12) </ref>
# If one of the ingredients of chopped-meat is flour or bread crumbs, however, since the whole purpose of the flour is to make the ingredients stick or to increase the volume of the meat, the Bracha is [[Shehakol]]. <Ref> Vezot HaBracha (pg 108, chapter 12), VeTen Bracha (Halachos of Brochos by Rabbi Bodner, chapter 4, pg 67) </ref>

==Secondary ingredient enhances the primary ingredient==
===Definition===
# The second category is if the Tofel is eaten to add taste, yet, one is eating the mixture primarily to eat one of the two foods and that’s called the Ikar. <Ref> Mishna Brurah 212:6, Vezot HaBracha (pg 89, chapter 11) </ref> The primary food and the enhancer is determined according to each individual’s preference. <Ref> VeTen Bracha (Halachos of Brochos by Rabbi Bodner, chapter 4, pg 59). See Rashi (Brachos 41a s.v. She’hayah Tz’non ikar) with regards to an olive eaten to temper the sharpness of a radish. See also Rashi (Brachos 41b s.v. Devarim ha’Ba’im) with regards to foods eaten in a meal to enhance bread. </ref>
===Rules===
# The Ikar only covers the Tofel if the two are eaten together (in one spoonful, forkful, or handful). <Ref> Shaar HaTziyun 212:21, Vezot HaBracha (pg 89, chapter 11) </ref>
# If also has intent to eat the Tofel because of it’s taste and it’s especially dear or important to oneself, then 2 [[Brachot]] are needed. <Ref> Vezot HaBracha (pg 90, chapter 11) </ref>
# If [[mezonot]] is used as an enhancer and the foods weren’t cooked together, then two [[Brachot]] are required. This only applies for [[mezonot]] of the five grains and not rice. <Ref> VeTen Bracha (Halachos of Brochos by Rabbi Bodner, chapter 4, pg 60, 74) </ref>
===Examples===
# For crackers with cheese, if one’s primary intent is to eat the cracker, the Bracha is [[mezonot]]. <Ref> Vezot HaBracha (pg 90, chapter 11), VeTen Bracha (Halachos of Brochos by Rabbi Bodner, chapter 4, pg 74) </ref>
# For crackers with fish, if one is eating the fish to enhance the cracker, then the Bracha is [[Mezonot]], however, if one desires both, then two [[Brachot]] are required ([[mezonot]] and [[shehakol]]). <Ref> VeTen Bracha (Halachos of Brochos by Rabbi Bodner, chapter 4, pg 74) and Vezot HaBracha (pg 90, chapter 11) write that usually the fish is used to enhance the cracker and so only [[Mezonot]] is needed. However, they conclude, if one specifically desires the fish, then 2 [[Brachot]] ([[Mezonot]] and [[Shehakol]]) are required. Peni HaShulchan (pg 338; Rabbi Pinchas Vitman) writes that the usual case is where one primarily wants the fish and one should make 2 [[Brachot]]. </ref>
# Chocolate bars filled with wafer and hazelnut cream, such as Elite "Pesek Zman" the wafer is Ikar, so one makes a [[Mezonot]], but there are those who claim that the chocolate is Ikar, making it Shehakol.<ref>Because the Ikar is the wafer. Rav Yaakov Ariel (http://www.yeshiva.org.il/ask/72065) and Rav Avraham Yosef (http://www.moreshet.co.il/web/shut/print.asp?id=160088&kod=&modul=15&codeClient=58). There are those who say one makes a Shehakol, despite the fact that the wafer is there for the taste and not as a binding agent (See http://din.org.il/2012/09/02/ברכה-על-ממתק-פסק-זמן/ and VeZot HaBracha pg 250) .</ref>
# For noodle Kugel and pickles eaten together, only [[mezonot]] is necessary. <Ref>Vezot HaBracha (pg 90, chapter 11), Peni HaShulchan (pg 339; Rabbi Pinchas Vitman) </ref>
# Latka with apple sauce, the only Bracha needed is for the latka (either HaAdama or [[Shehakol]] depending on it’s consistency). <Ref> Halachos of Brochos (pg 58, chapter 4, Rabbi Pinchas Bodner) </ref>
# For blintzes with sour cream, the only Bracha needed is for the blintzes. <Ref> Halachos of Brochos (pg 58, chapter 4, Rabbi Pinchas Bodner) </ref>
# For rice cakes with a peanut butter spread, the only Bracha needed is for the rice cakes (which is HaAdama). <Ref> Halachos of Brochos (pg 58, chapter 4, Rabbi Pinchas Bodner) </ref>
# If a doughnut was dipped in coffee, the Bracha on the solid covers the absorbed liquids. There’s a minority opinion that the [[mezonot]] also covers the coffee in the cup and so it’s preferable to cover the coffee with another [[Shehakol]], however, if it’s difficult one may make [[Shehakol]] on the coffee in the cup. <Ref> Veten Bracha (Halachos of Brochos by Rabbi Pinchas Bodner, chapter 4, pg 69) </ref>
# For knishes in the usual case where the dough is substantial, the Bracha is [[mezonot]]. <Ref> Veten Bracha (Halachos of Brochos by Rabbi Pinchas Bodner, chapter 4, pg 79). Shulchan Halevi 3:14:6 p. 38 writes that knishes are mezonot if the crust is thick and filling thin which is commonly the case, however, if the dough is thin and filling thick then it requires two brachot. </ref>

====Ice Cream in Cone====
# If one eats an ice-cream in a cone and one’s intent is only to eat the ice-cream and the cone is only used to hold the ice-cream, one should only make a [[Shehakol]]. However, in the usual case where one eats the cone also for a taste, two [[Brachot]] are required. <Ref> VeTen Bracha (Halachos of Brochos by Rabbi Bodner, chapter 4, pg 61), Vezot HaBracha (pg 390), Shulchan Halevi 3:14:3 p. 37. Igrot Moshe 4:43 writes that if someone enjoys the cone then he should make two brachot and if he just wants the ice cream and he is eating the cone because it is there then the bracha is shehakol and the cone is covered. This is based on the Mishna Brurah 168:45. </ref> Some say that the bracha is just shehakol.<ref> Dirshu 168:35 cites Rav Wosner (Kovetz Mbet Levi v. 16 p. 81) and Or Letzion 2:14:20 who hold that the bracha on ice cream in a cone is shehakol since it is eaten together and the cone isn't the main thing.</ref>

====Cheese Cake====
# Many authorities hold that cheese cake is [[Mezonot]] in the usual case where the cheese and crust are baked together. However, some say that the bracha is [[Shehakol]] unless there’s a thick crust in which case the Bracha is [[Mezonot]]. <ref>
* In Gemara [[Brachot]] 36b, Rav and Shmuel say that anything which has (flour from) the five grains is [[mezonot]]. (This is known the rule of Kol SheYesh Bo.) This is quoted by the Rif ([[Brachot]] 26a), Rosh ([[Brachot]] 6:7), and Rambam ([[Brachot]] 3:4) and codified by Tur and Shulchan Aruch 208:2.
* Tosfot 36b s.v. Kol writes that if the flour is added in order to fill one up then the food is [[Mezonot]], whereas if it’s added as a binding agent it’s not [[mezonot]]. Moreover, the Rashba ([[Brachot]] 36b s.v. Duvsha) writes that if the flour is added in order to give a taste or make the food more fit for consumption the Bracha is [[Mezonot]]. This is quoted by the Bet Yosef 208:2 and codified as halacha by the Mishna Brurah 208:7. The Rambam ([[Brachot]] 3:6) writes that if the flour was added as a binding agent or only in order to impart a color or smell the food isn’t [[mezonot]] because of the flour.
* Vezot HaBracha (chap 11, pg 92) writes that if the cheese layer is baked together with the crust layer the Bracha is [[Mezonot]] based on Kol SheYesh Bo.
* Laws of [[Brachos]] (Rabbi Forst, chap 7, pg 219) writes in general the crust is used to add flavor and if so the Bracha is [[Mezonot]], however if the crust is only meant to hold the cheese the Bracha is [[Shehakol]]. The [http://www.ou.org/publications/brachot/default.htm OU] agrees.
** The second clause is based on the following: Shulchan Aruch 168:8 and 212:2 rules that if one eats jam/marmalade on a cracker one should only make a Bracha on the marmalade and it exempts the cracker. Mishna Brurah 168:45 explains that in the case of S”A one was only eating the jam on the cracker so as not to dirty one’s hands. Then, he quotes the Magen Avraham 212:5 who writes that nowadays the crackers have a good taste and one should make [[Mezonot]] and exempt the jam. Mishna Brurah concludes by saying that it’s only one Bracha when it is baked together, however, if they’re baked separately it would require two [[Brachot]].
* Laws of [[Brachos]] (chap 7, pg 219, note 48) writes his ruling that if the thin crust is added for it’s taste even if wouldn’t be eaten on it’s own, the Bracha should be [[mezonot]] is based on the Mishna Brurah 168:45 but feels that Rav Moshe in Igrot Moshe 4:43 would disagree and hold that if one wouldn’t want to eat the crust on its own the Bracha is only [[Shehakol]].
** Igrot Moshe 4:43 writes that for an ice cream sandwich one should make two [[Brachot]], [[mezonot]] on the wafer and [[Shehakol]] on the ice cream and if one only wants the ice cream but only eats the wafer simply because it’s there the Bracha is [[Shehakol]] and it exempts the wafer. However, Laws of [[Brachos]] (chap 7, pg 217, note 40) argues that even if the crust is negligible the Bracha should be [[mezonot]] as long as it adds a taste.
* Halachos of [[Brachos]] (chap 4, pg 79) writes that in many cases the crust is only used to enhance the appearance of the cake and so the Bracha is [[Shehakol]], however, if there is a thick layer he quotes Rav Moshe who says that the Bracha is [[Mezonot]]. </ref>
====Shnitzel====
# Fried chicken or fish (Shnetizel) with a thin batter coating is [[Shehakol]], but if there’s a thick coating the Bracha is [[Mezonot]], yet it's preferable to separate off a piece of coating and a piece of chicken and make [[Mezonot]] on the coating and [[Shehakol]] on the chicken. However, the Sephardic minhag is to make [[Shehakol]] in all cases. <Ref> * Halachos of [[Brachos]] (Rabbi Bodner, chap 4, pg 79) quotes Rav Elyashiv that the Bracha would be [[Mezonot]] in all cases in opposition to Rav Moshe, Rav Yacov Kamenetsky, and Rav Sheinburg who said [[Shehakol]] if it was a thin crust. He also quotes Rav Moshe and Rav Sheinburg that if there's a thick coating that one should make [[Mezonot]]. In the Halachos of [[Brachos]] Handbook (pg 13 and 43) he rules like the second opinion that if there's a thin coating the bracha is [[Shehakol]] and if there's a thick coating the bracha is [[Mezonot]]. * VeZot HaBracha (chap 12, pg 109) agrees that if there's a thin crust one should make [[Shehakol]], however, he argues that if there's a thick coating one should separate a piece of the coating and a piece of the meat and make [[Mezonot]] on the coating and [[Shehakol]] on the meat. [See Vezot HaBracha (Birur 19(1), pg 261) where he seems to agree that if there's a thick coating the bracha would be [[Mezonot]] but because of controversy he suggests separating the coating and making two [[brachot]].] * However, Laws of [[Brachos]] (Rabbi Forst, chap 218, pg 218) writes that it seems that the opinion who says that breaded cutlets are [[mezonot]] is correct, but one who wants to satisfy all opinions should make [[mezonot]] on a piece of crust and [[Shehakol]] on another food. * Lastly, Yalkut Yosef ([[Brachot]] (vol 3), pg 426) writes that the bracha is [[Shehakol]] whether it is home made chicken cutlets or restaurant cutlets (where the coating is thicker). Yet, [https://www.torahanytime.com/#/lectures?v=57967 Rav Yitzchak Yosef Motzei Shabbat Vayhakel Pekudei 5778 min 37] explained that one should recite mezonot on shnitzel nowadays. They used to be shehakol since they were made with a bit of crust but today they're made with a lot of breading and they are mezonot. There is no safek brachot lehakel here since either way one would exempt any food besides salt and water with a mezonot.</ref>
# For onion rings in the usual case where the coating is substantial, the Bracha is [[mezonot]]. <Ref> Veten Bracha (Halachos of Brochos by Rabbi Pinchas Bodner, chapter 4, pg 79) </ref>

====Bostom Creme Pie====
# For the bracha on Boston cream pies, if one has the filling as an enhancer of the cake then the bracha is [[Mezonot]], however, if the filling is considered a thick layer for which one has intent to eat (not merely as an enhancer), then make two [[brachot]], [[mezonot]] on the cake, and [[Shehakol]] on the filling. <ref>
* Shulchan Aruch 168:8 and 212:2 rules that if one eats jam/marmalade on a cracker one should only make a Bracha on the marmalade and it exempts the cracker. Magen Avraham 212:5 writes that one honey crackers are primary and one only makes a Bracha on that and it covers the marmalade.
* Mishna Brurah 168:45 rules like the Magen Avraham but adds that it’s only one Bracha when it is baked together, however, if they’re baked separately it would require two [[Brachot]], one for the cracker, one for the marmalade because one is not eaten as an enhancer of the other but rather one is eating it for both of the cracker and the jam. However, Mishna Brurah 212:6 rules that if one eats cheese on a cracker one only makes a Bracha on the cracker even if one likes the cheese because one is eating the cheese as a spread.
**[It’s clear that the Mishna Brurah 212:6 is discussing where one didn’t bake it together, because if so, the Shaar HaTziyun 212:21 should have answered that the difference in cases between in 212:5 and 212:6 was that in 212:5 it wasn’t baked together and in 212:6 it was.] Similarly, Sh”t Shevet HaLevi 7:27(6) explains that Mishna Brurah 168:45 only meant to make two [[Brachot]] when there’s a thick layer of jam but if there’s a thin layer one should only make one Bracha.
* To clarify this distinction: Vezot HaBracha (chap 11, pg 99) rules that if there’s a cake with a thick layer of whipped cream, cheese, or ice cream and the two were not baked together one should make two [[Brachot]] (similar to the case of Mishna Brurah 168:45). However, if one eats the cream or topping of fruit, chocolate, or nuts in order to enhance the cake one should only make a Bracha on the cake. [See Vezot HaBracha (Birur 42) where he explains the distinction at length.]
* Boston crème pie is a cake and not a pie (like the name implies). It is made with two layers of sponge cake and is filled with a thick layer of custard or cream. Laws of [[Brachos]] (Rabbi Forst, pg 360, pg 385, note 9) explains that one should make two [[Brachot]] on Boston crème pie because the filling is not merely an enhancer of the cake (and is similar to Mishna Brurah 168:45). However, Halachos of [[Brachos]] Handbook (Rabbi Bodner, pg 15) explains that Boston crème pie is simply a cake and the filling only enhances the cake and so the Bracha should be [[Mezonot]] (similar to Mishna Brurah 212:6). [http://www.ou.org/publications/brachot/default.htm OU] also writes [[Mezonot]].</ref>

==Both ingredients are equally important==
===Definition===
# The third category is where the Tofel is just as important as the Ikar in the eyes of the one who is eating it. In this case, the Ikar is judged by whichever is the majority unless one of them is [[Mezonot]] (five grains) in which case the [[Mezonot]] is automatically the Ikar. <Ref> Shulchan Aruch 208:7, Mishna Brurah 212:1, Vezot HaBracha (pg 90, chapter 11), VeTen Bracha (Halachos of Brochos by Rabbi Bodner, chapter 4, pg 64-5) </ref>
# If the two items weren’t cooked together and one’s primary intent is for both items, each food requires a separate Bracha. For example, for an ice cream sandwich, two [[brochot]] are required. <Ref>Vezot HaBracha (pg 92-3, chapter 11), Halachos of Brochos (pg 70, chapter 4, Rabbi Pinchas Bodner), Shulchan Halevi 3:14:3 p. 37. See Mishna Brurah 168:45. </ref>

===Rules===
# The Ikar only covers the Tofel if the two are eaten together (in one spoonful, or forkful). However, once the initial situation of the food was a mixture and the two were eaten together, even if some Tofel remains without the Ikar, no need Bracha is needed. <ref> Vezot HaBracha (pg 91, chapter 11) </ref>
# Even if one has intent to eat the Tofel because it’s especially dear or important to oneself, still the Bracha on the Ikar covers the Tofel. <Ref> Vezot HaBracha (pg 90-1, chapter 11) </ref>
===Examples===
# For, pie or strudel with fruit filling which was baked together, one should only make [[Mezonot]]. <Ref> VeTen Bracha (Halachos of Brochos by Rabbi Bodner, chapter 4, pg 504, Handbook pg 70) writes that since the filling was baked together with the crust, they form one entity and deserves only one Bracha. This is also the opinion of Vezot HaBracha (Luach [[Brachot]] pg 394) </ref>
# The bracha on chulent (barley, beans, small pieces of meat, and potato) is [[Mezonot]].
## If there’s no barley, and the majority is potatoes and beans, the Bracha is HaAdama, if the majority is rice, the bracha is [[Mezonot]].
## If there’s no barley and the Chulent has the Bracha of HaAdama, if the kishka is eaten separately, it requires it’s own [[mezonot]].
## If the pieces of potato and meat are large enough that they aren't eaten together with the whole combination on each forkful, each component requires it’s own Bracha. <Ref> VeTen Bracha (Halachos of Brochos by Rabbi Bodner, chapter 4, pg 65, 80, Handbook pg 28), Vezot HaBracha (pg 107, chapter 11, pg 392, Luach [[Brachot]]) </ref>
# If one mixes carrot, peas, and couscous/farfel the Bracha is [[Mezonot]] since the [[mezonot]] is always considered Ikar. <Ref> Vezot HaBracha (pg 107, chapter 12) </ref>
# The bracha on rice and meat chunks mixed up depends on the majority even though the meat is more expensive and important.<ref>Vezot HaBracha (p. 94) citing Rav Shlomo Zalman. The fact that this is considered one mixture is based on the Aruch Hashulchan 212:2 that anything eaten together on the same fork or spoon is considered one mixture. However, Or Letzion 2:14:30 seems to disagree as he writes that the bracha on large pieces of meat and rice even though they are mixed up are two separate brachot.</ref>
# For an ice cream sandwich, 2 [[brochot]] are required ([[mezonot]] and [[shehakol]]) in the usual case where one’s intent is both for the ice cream and for the cookie. <Ref> VeTen Bracha (Halachos of Brochos by Rabbi Pinchas Bodner, pg 72, chapter 4), Vezot HaBracha (pg 92, chapter 11).</ref> Some say it is just mezonot.<ref> Shevet Halevi 7:27:6 writes that the bracha on an ice cream cake with ice cream between two layers of cake or a ice cream sandwich the bracha is mezonot. He explains that even the cake and the ice cream aren't cooked together and according to Mishna Brurah 168:45 one should make two brachot, this is different than the Mishna Brurah since here the ice cream is a filling for the sandwich or cake and not a topping. If the ice cream would be a thick layer on top of a mezonot then one should make two brachot but since the ice cream is just a filling and there's two layers of mezonot the bracha is mezonot on everything.</ref>
# For chocolate cream pie, if one eats it as a regular pie and the cream enhances dough, then only [[Mezonot]] is needed. However, if one is just as much for the cream as for the pie, then two [[Brachot]] ([[Mezonot]] and [[Shehakol]]) are required. <ref>Veten Bracha (Halachos of Brochos by Rabbi Pinchas Bodner, Handbook pg 27) </ref>
# For “Crembo” which is an Israeli candy that has a significant amount of cream on a biscuit and requires two [[brochot]] ([[Mezonot]] and [[Shehakol]]) in the usual case where the where the biscuit only adds some taste. In this case one should separate the biscuit make a Bracha on it, and then make a [[Shehakol]] on the cream. <Ref> Vezot HaBracha (pg 396, 93) </ref>
# For cereal and milk, the only Bracha required is for the cereal in the usual case where one has the milk to enhance the cereal. However, if one adds milk because one is thirsty and one’s primary intent is for the cereal and also for the milk, then two [[brochot]] are needed. <Ref> Halachos of Brochos (pg 72, chapter 4, Rabbi Pinchas Bodner), Vezot HaBracha (pg 199, chapter 22), Sh”t Igrot Moshe O”C 4:43 </ref>
##If there’s left over milk, no new Bracha is needed. However, if a significant amount of leftover milk after finishing the cereal and one drinks the milk in a cup, then a new Bracha is needed. <ref>Vezot HaBracha (pg 95, chapter 11) </ref>
# Fruit cocktail is considered one mixture, if the majority is HaEtz fruits, then the Bracha is HaEtz, and if the majority is HaAdama fruit, the Bracha is HaAdama. <Ref> Veten Bracha (Halachos of Brochos by Rabbi Pinchas Bodner, chapter4, pg 62, Handbook pg 44) </ref>
====Salad====
# Salad which is mixed up with vegetables has the bracha as the majority item. If the majority of the ingredients are haadama, the bracha is haadama and if the majority is haetz the bracha is haetz. <ref>Vezot HaBracha (p. 93) citing Rav Elyashiv and Rav Shlomo Zalman</ref>
# For a fruit salad where the pieces are small enough that one spoonful includes more than one piece, is judged by majority. If there’s a majority of fruit that have the Bracha of HaEtz which is the usual case, the Bracha is HaEtz. However, if there’s a majority of fruits which are HaAdama (such as pineapple or strawberry), then the Bracha is HaAdama. <Ref> Vezot HaBracha (pg 93, chapter 11) </ref> However, the pieces are large enough that only one comes on the spoon or fork at a time, then each fruit requires it’s own Bracha. <Ref> Vezot HaBracha (pg 94, chapter 11) </ref>
====Sushi====
# Many poskim say sushi is mezonot since the rice is in the majority and is primary.<ref> Laws of Brachos (Rabbi Forst, pg 359-384), [https://www.ou.org/torah/halacha/halacha-lmaaseh/food-fore-blessings-bracha-rishona-special-cases/ Article on OU.org] </ref> If the fish is primary to you then you make two brachot, mezonot and shehakol, first mezonot on rice and then shehakol on the fish.<Ref>[https://www.ou.org/torah/halacha/halacha-lmaaseh/food-fore-blessings-bracha-rishona-special-cases/ Article on OU.org]</ref>

====Chocolate Covered Nut====
# If there’s a mixture of multiple items where each food is recognizable and none of them are the majority independently, each requires a Bracha. <Ref> Vezot HaBracha (pg 94, chapter 11) </ref>
# Regarding chocolate covered fruit or nuts, if one primarily wants to eat the nut or fruit and the chocolate enhances it, the Bracha is that of the nut/fruit. Conversely, if one primarily one wants to eat chocolate and the nut/fruit enhances the chocolate, the Bracha is [[Shehakol]]. <ref>Mishna [[Brachot]] 44a establishes that the Bracha on the primary ingredient exempts the Bracha of the secondary one. S”A 212:1 codifies this. Mishna Brurah 212:1 writes that the secondary ingredient is the one which comes to serve or enhance the primary ingredient and if one likes both then the majority ingredient is primary. For example, Mishna Brurah 204:51 writes that sugar coated almonds are HaEtz even if the sugar is the majority because the sugar only enhances the nut. Therefore, Laws of [[Brachos]] (pg 215), Halachos of [[Brachos]] (pg 417), and Vezot HaBracha (pg 96) agree that if one primarily wants to eat the nut or fruit and one views the chocolate as enhancing the nut/fruit then the nut/fruit is ikar. Conversely, if one primarily one wants to eat the chocolate and the nut enhances the chocolate, then the chocolate is ikar. </ref>
# If both the nut and the chocolate are primary, then many poskim hold that one should make the Bracha on the majority ingredient, while some say to make two [[Brachot]].<ref>If one likes both the nut/fruit and chocolate: (1) Rav Shlomo Zalman (quoted by Halachos of [[Brachos]] pg 417, note 61) and Rav Elyahsiv (quoted by Vezot 96) hold that one should make the Bracha on the majority ingredient and if that can’t be determined make [[Shehakol]].
(2) Igrot Moshe 3:31 holds that one should make a Bracha on the chocolate and nut/fruit. If one has another fruit one should make HaEtz on that and [[Shehakol]] on the chocolate, otherwise make [[Shehakol]] on chocolate having in mind not to exempt the fruit and then HaEtz on the fruit. (3) Laws of [[Brachos]] (pg 215) writes that one should make HaEtz because HaEtz is really the proper Bracha on chocolate. However, on chocolate covered peanuts he agrees with Rav Moshe to make requires two [[Brachot]]. (4) See Yalkut Yosef (Klalei Sefer [[Brachot]] pg 208) who writes simply that chocolate covered nuts are the Bracha of the nut. </ref>
====Chicken chow mein====
# Chicken chow mein which is only made with chicken and vegetables is [[Shehakol]] if the chicken is the majority and HaAdama if the vegetables are the majority. <Ref> Mishna Brurah 212:1 writes that a mixture of two foods neither of which is [[mezonot]] and one isn’t coming to enhance the other the Bracha depends on the majority. Vezot HaBracha (pg 90), Halachos of [[Brachos]] (pg 68), and Laws of [[Brachos]] (pg 214) agree. Therefore, Laws of [[Brachos]] (pg 362) writes that if there’s no noodles (or rice) in the chicken chow mein then it depends on the majority, if there’s a majority of vegetables the Bracha is HaAdama if the majority is chicken the Bracha is [[Shehakol]]. </ref>
# If chicken chow mein is made with chicken, vegetables, and noodles, if the noodles are mixed well with the other ingredients then the Bracha is [[Mezonot]]. However, if the noodles aren’t completely combined then the Bracha is [[Mezonot]] on the noodles and either HaAdama or [[Shehakol]] on the rest depending on the majority (see previous halacha). <Ref>Laws of [[Brachos]] (pg 362) writes if there are noodles in chicken chow mein the Bracha is [[Mezonot]] on the noodles, and [[Shehakol]] on the chow mein if it’s mostly chicken or HaAdama on the chow mein if it’s mostly vegetables. However, on pg 385 note 14 he qualifies that this is only the case when the noodles aren’t totally combines however if they are mixed in well then [[mezonot]] on the noodles exempts the other ingredients. Also, the [http://www.ou.org/publications/brachot/default.htm OU] writes simply that chow mein is [[mezonot]]. (Maybe they are assuming the noodles are mixed completely.) </ref>
# If chicken chow mein is made with chicken, vegetables, and rice then one should make the Bracha on the majority item and exempt the other ingredients; if rice is the majority, say [[Mezonot]], if vegetables are the majority say HaAdama, and if chicken is the majority say [[Shehakol]]. <ref>Aruch HaShulchan 212:2 writes that for two different foods to be considered a single mixture they must be eaten together on a single spoonful. This is quoted by Laws of [[Brachos]] (pg 208), Halachos of [[Brachos]] (pg 64), and a similar statement is found in Vezot HaBracha (pg 91). Halachos of [[Brachos]] Handbook (Rabbi Bodner, pg 24) writes that chicken chow mein which is made with rice, chicken, and vegetables because it is usually eaten on the same forkful has one Bracha which depends on what is the majority, if it’s rice, the Bracha is [[Mezonot]], if it’s chicken, Bracha is [[Shehakol]], and if it’s vegetables the Bracha is HaAdama. [In general, Vezot HaBracha (pg 94) writes that if there’s no majority because there are three foods with different [[Brachot]], then each food requires its own Bracha.] </ref>



==Soup==
===Noodles, dumplings, or soup nuts===
# If there’s a small amount of noodles, kneidlach (dumplings), or soup nuts one makes two [[Brachot]], [[Shehakol]] on the soup and [[Mezonot]] on the noodles. <Ref> Laws of [[Brachos]] (pg 363) writes if there’s a small amount of noodles, kneidlach, or soup nuts one makes two [[Brachot]], [[Shehakol]] on the soup and [[Mezonot]] on the noodles. Similarly, Halachos of Brochos (pg 72, chapter 4, Rabbi Pinchas Bodner) writes that soup nuts enhance the soup and so it requires two [[Brachot]] ([[Mezonot]] and [[Shehakol]]). Vezot HaBracha (pg 117, chapter 12) agrees and says that the same is true of noodles, or dumplings in soup. Vezot HaBracha specifies that this is usually the case when there is a small amount of noodles in the soup.
* Vezot HaBracha (pg 117) writes that in order to avoid exempting the soup with the [[mezonot]] one should say the [[Shehakol]] before the [[Mezonot]], while the Halachos of [[Brachos]] (pg 72) disagrees saying to make the [[mezonot]] first. </ref>
# If there’s a significant amount of noodles, kneidlach (dumplings), or soup nuts, and one is interested just as much in the soup as one is interested in the soup nuts, noodles, or dumplings one should only make [[Mezonot]] and it exempts the soup. <Ref> Vezot HaBracha (pg 118, chapter 12) writes that if there’s a significant amount of soup nuts, noodles, or dumplings, and one is interested just as much in the soup as one is interested in the soup nuts, noodles, or dumplings one should only make [[Mezonot]] and it exempts the soup. Similarly, Laws of [[Brachos]] (pg 363) writes that if there’s a majority of noodles in the soup the Bracha is [[Mezonot]]. </ref>
# If one is eating the noodles, kneidlach (dumplings), or soup nuts just because they’re there one only says [[Shehakol]]. <ref> Vezot HaBracha (pg 117, chapter 12) writes that if one is eating the soup nuts, noodles, or dumplings just because they’re there, one should only make [[Shehakol]] on the soup and that exempts the noodles, kneidlach (dumplings), or soup nuts. </ref>
===Matzah Balls===
# If there are [[Matzah]] balls in the soup a [[Mezonot]] is made on the [[Matzah]] balls and [[Shehakol]] on the soup because the [[Matzah]] balls are eaten as separate from the soup. <Ref> VeTen Bracha (pg 73, chapter 4). See also Vezot HaBracha (pg 118#6, chapter 11) </ref>

==Questions and Answers==
# What's the Bracha on Shnitzel? [[#Shnitzel|See above]]

==Sources==
<references/>
[[Category:Brachot]]

Sefirat HaOmer

2018-04-23T13:15:29Z

Ikesultan: /* Incorrect intent during Bracha */

[[Image:Sefirah.jpg|thumb|right|The first day of the Omer on Bet Midrash Gavoha's Sefira Calendar]]
There is a Torah obligation to count the days of the Omer stated in the Pasuk <ref>(Vayikra 23:15-16) </ref> as follows: וספרתם לכם ממחרת השבת מיום הביאכם את עמר התנופה שבע שבתות תמימת תהיינה: עד ממחרת השבת השביעת תספרו חמשים יום והקרבתם מנחה חדשה ליהוה:. The Mitzvah is to count 49 days (counting the days and the weeks) from the second day of [[Pesach]] (when the Korban HaOmer was brought) until [[Shavuot]]. The mitzvah applies nowadays. <Ref> Rambam (Sefer HaMitzvah Mitzvot Aseh #161) counts this as one mitzvah to count days and weeks and not as two separate mitzvot, seemingly based on the gemara menachot 66a. See Tosfot Menachot 65b s.v. Ketuv who asks why we only count 49 days when the Pasuk says to count 50 days and answers that the pasuk doesn't mean from the Korban Omer until the day after Ha[[Shabbat]] HaShevit count 50 days but rather means to from the Korban Omer until the day after Hashabbat HaShevit which is the 50th day one should count (up to but not including). Alternatively Tosfot answers that the command to count to the number 50 in the pasuk refers to when the Korban Shtei HaLechem is brought and not the count of the Omer. </ref>

==Procedure of counting Sefirat HaOmer==
# The bracha to be recited before counting the Omer is ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו על ספירת העומר - Baruch Atta Hashem Elokeinu Melech HaOlam Asher Kideshanu BeMitzvotav VeTzivanu Al Sefirat HaOmer.<ref>The Levush 489:1 records the text of the Bracha to be said before counting the sefira as Al Sefirat HaOmer. This is also evident from Shulchan Aruch 489:2</ref>
# One should say the Sefirat HaOmer standing up. If one said it sitting, one fulfilled one's obligation after the fact.<Ref>Rosh (Pesachim 10:41) and Rambam (Temidin UMusafin 7:23) write that Sefirat HaOmer should be said standing. S”A 489:1 codifies this halacha that one should say Sefirat HaOmer while standing. The Rambam adds that, if one did say it while seated one fulfills one's obligation after the fact. The Mishna Brurah 489:6 concurs. Mishna Brurah adds that one should stand also for the bracha. </ref>
# There is a dispute if a person can fulfill Sefirat HaOmer by listening to someone else count. Therefore, one should avoid doing so. However, one may fulfill the bracha by listening to someone else count.<Ref>There is a major dispute amongst the Rishonim if [[Shomea KeOneh]] is operable by Sefirat HaOmer. The Ramban (Pesachim 7a s.v. VeAni) implies that you can't Sefirat HaOmer with [[Shomea KeOneh]], since in theory we should have said the bracha with a lamed as it can't be fulfilled by someone else. Rashi (Menachot 65b) also seems to say that Shomea KeOneh doesn't work since the Torah wanted each and every person to count. However, the Rashba 1:458 implies that the congregation can fulfill Sefirat HaOmer with [[Shomea KeOnah]]. The Beiur Halacha 489 s.v. UMitzvah quotes the Maharitz Geyitz and Orchot Chaim as saying that Shomea KeOnah is effective for Sefirat HaOmer. In conclusion, the Beiur Halacha writes that one should avoid using Shomea KeOnah for Sefirat HaOmer. Nonetheless, Mishna Brurah 489:5 points out that there's no dispute that Shomea KeOnah is effective for the bracha.</ref>
# If a person read an email or text aloud stating that today was such-and-such in the Omer and didn't have intent to fulfill one's obligation, if it was after the seventh day one hasn't fulfilled one's obligation since he has not mentioned weeks and may count afterwards with a bracha.<ref>[http://www.dailyhalacha.com/Display.asp?PageIndex=&ClipID=1629 Rabbi Mansour on dailyhalacha.com]</ref> However, if it was read without verbal expression or just mentally expressed, one certainly doesn't fulfill one's obligation. <ref>Pri Chadash 489:6</ref>
# If a person wrote in a letter that today was such-and-such in the Omer there is a dispute if one has fulfilled one's obligation and therefore, one should count again without a bracha.<ref>Kaf HaChaim 489:28 cites a dispute whether one has fulfilled his obligation and concludes that one should count again without a bracha. The Aruch Hashulchan (O.C. 489:9) assumes that one cannot fulfill the mitzvah through writing. However, R’ Akiva Eiger (Teshuvos 1:29-32) and Chasam Sofer (Teshuvos 6:19) consider the possibility that “Kisiva Kidibur”, writing has the same Halachic status as speaking, and therefore after writing the sefira, a bracha may no longer be recited on a secondary counting. Rav Soloveitchik (Harerei Kedem, 2:110) suggested, that perhaps, even if in other areas of Halacha writing is not equivalent to speaking, sefiras haomer is unique and the mitzvah may be fulfilled with writing. This is because sefira does not require verbalization. Rather, the person must list the correct date in some manner and writing would be sufficient to do so even without articulation. See [[Birchot_HaTorah#What_Type_of_Learning_Requires_Birchot_HaTorah.3F]] for a similar discussion.</ref>

==When to Count Sefira==
# According to most poskim, it is correct to wait until Tzet Hakochavim in order to count [[sefirat haomer]]; however, one fulfills his obligation by counting after sunset. <Ref>
* Tosfot (Menachot 66a s.v. zecher) has one opinion who says that one may count sefira during [[Bein HaShemashot]] since sefira is only derabbanan. Rosh (Pesachim 10:40) and Tur 489:1 agree. However, the Ran (Pesachim 28a) argues that it’s not proper to enter a safek initially. Similarly, Rambam (Temidin UMusafin 7:22) rules that sefira should be counted at night.
* Bet Yosef 489:1 quotes this dispute, and his ruling in S”A is unclear. Mishna Brurah 489:14 understands that S”A holds that the halacha follows Tosfot but that it is proper to wait until Tzet Hakochavim. Chazon Ovadyah (p. 232) agrees.
* After the fact, if one counted during [[Bein HaShemashot]], Magen Avraham 489:6 writes that he has fulfilled his obligation. Beiur HaGra 489:3 and Mishna Brurah 489:15 agree. However, Eliyah Rabba 489:10 argues that one should count again after Tzet Hakochavim without a Bracha. </ref>
# If one is praying in a [[minyan]] that finishes [[maariv]] after sunset and one wants to count after Tzet Hakochavim, he should count then without a Bracha and mentally stipulate, "if I don't remember to count with a bracha then this counting should fulfill my obligation, however, if I remember later then I have intent not to fulfill my obligation with this counting." If one in fact remembers, he should count after Tzet Hakochavim with a Bracha. <ref>
* The Avudraham (Tefillot HaPesach) writes that if one prays with an early [[minyan]], he should count without a Bracha, and if he remembers later, he should count with a Bracha. Shulchan Aruch 489:3 codifies this as the halacha. Taz 489:6 and Beiur HaGra 489:3 explain that the case is where the [[minyan]] finished during [[Bein HaShemashot]].
* Mishna Brurah 489:17 writes that if one wants to count after Tzet Hakochavim, he should count with the [[minyan]] without a Bracha and have in mind that if he remembers later to count with a Bracha, this original counting shouldn’t fulfill his obligation. Hagahot Rabbi Akiva Eiger 46:16 and Aruch HaShulchan 489:8 agree. Chazon Ovadyah ([[Yom Tov]] p. 233-4) adds that the stipulation should be "if I don't remember to count with a bracha then this counting should fulfill my obligation, however, if I remember later then I have intent not to fulfill my obligation with this counting." However, the Taz writes that making such a condition doesn’t work.
* See, however, the Levush 489:3, who explains that the case is where the [[minyan]] finished before sunset, and the reason they counted was for Amei HaAretz who wouldn’t count later at night. </ref>
# If one is going to pray [[maariv]] with a [[minyan]] that is late at night, some poskim hold that one should wait to count with the [[minyan]], while others say that one should count at Tzet Hakochavim. <Ref>
* S”A 489:1 writes that on the second night of [[Pesach]], one should count sefira after [[maariv]]. The Chok Yaakov 489:16 explains that this is based on the halacha of giving precedence to the more common activity (Tadir). However, Mor UKetziah 489:1 argues that Tadir doesn’t apply here since sefira is deoraitta, or at least the mitzvah is explicit in the pasuk even though nowadays it’s derabbanan, while [[tefillah]] is entirely derabbanan. Thus, he explains that sefira must be said in the beginning of the night (Tzet Hakochavim) because one shouldn’t delay a mitzvah.
* Sh”t Igrot Moshe 4:99(1) defends the Chok Yaakov and writes that one must wait to count sefira after [[maariv]] even if he prays later in the night. Rav Elyashiv (quoted by Piskei Shemuot p. 18) agrees. On the other hand, Shevet HaLevi 6:53(3) agrees with the Mor UKetziah and says that if one is going to daven in a late [[minyan]], he should count by himself earlier, but he defends the minhag to wait to count with the [[minyan]] because otherwise many people would forget to count. Similarly, Halichot Shlomo (Tefilaa 16:16) also writes that the minhag is not to eat from the time of Sefirat HaOmer, and even if one still didn't pray [[Maariv]], one should count the sefira. </ref>
# If one counted during the day (before Plag [[Mincha]]) one has not fulfilled one’s obligation even if one Davened [[Mariv]] early and one must count it again that night with a Bracha. <Ref>S”A 489:2, Mishna Brurah 489:13, Beiur Halacha 489:3 s.v. MeBeOd Yom</ref>However, because of a minority opinion who says one did fulfill one's obligation, some say one should count again at night without a bracha. <ref>Kaf HaChaim 489:47</reF>
# If one said [[Mariv]] before [[Shekiyah]] after Plag [[Mincha]] one shouldn’t count then but rather wait until at least [[Bein HaShemashot]], However if one did so then one should count again at night without a Bracha unless one didn’t daven [[mariv]] before [[Shekiyah]] in which case one should count again with a Bracha. <Ref>Hilchot Chag BaChag (pg 29) </ref>
# If someone is insistent on saying [[Kriyat Shema]] at night after [[Tzet HaKochavim]] of Rabbenu Tam, one should also wait until [[Tzet HaKochavim]] in order to count Sefirat HaOmer. <Ref>Piskei Shemuot ([[Shavuot]] pg 40-1) in name of Rav Nassim Karlitz </ref>
# One shouldn’t rely on the minhag to count after Plag [[Mincha]]. <Ref>Rav Elyashiv in Kovetz Teshuvot (vol 3, end of chapter 4) quoted by Piskei Shemuot ([[Shavuot]] pg 42), Beiur Halacha 489:3 s.v. MeBeOd Yom </ref>

==If one forgot to count==
# One should say the Sefirah in the beginning of the night, if one forgot one can say the Sefirah with a Bracha the entire next night. <Ref> Tur 489:1 writes that if one forgot to count at the beginning of the night one can count all night. Perisha 489:1 quotes the Ran (Pesachim 28a s.v. VeBeHaggadah Gam Ken) who agrees. This is also the opinion of S”A 489:1. </ref>
# If one forgot to count the Omer an entire night and day one should continue to count without a Bracha. <Ref> Shulchan Aruch 489:8, Yabia Omer 3:28. Mishna Brurah 489:36-37 explains that we continue counting to satisfy the opinions that say that you can, but don't say a beracha because of the opinions that you cannot, namely the Behag quoted by Tosafot Menachot 66a "zecher" that if you miss one night you can't count any longer because to fulfill the mitzva you need seven full weeks. Tosafot themselves disagree and say you can continue counting, as does Rabbeinu Yitzchak quoted in the Rosh Pesachim 10:41 because the Behag believes that the mitzva is only one long mitzva. Rabbi Joseph B. Soloveitchik quoted by Rav Herschel Schachter in Eretz Hatzvi 3:6-7 explains the behag not as saying that you need seven full weeks, but that you need the 49 consecutive days, and that is why the halacha is that if you count during the day even if you missed it the night before, you can continue through the rest of sefira with a beracha because you accomplished this obligation of consecutive nights. Sh"t Beit Halevi 1:39 says that since there is a mitzva to count days and weeks, if somebody misses a night in the middle of the week, he can count with a beracha on the nights that complete the week. Shearim mitzuyanim Bihalacha 120:4 says that nowadays when people miss a night they think they are exempt, and that is not what the Shulchan Aruch intended by saying that one should count without a beracha, and therefore, nowadays one should continue counting with a beracha. </ref>
# If one is unsure whether one missed an entire day one should continue to count with a Bracha. <ref> Shulchan Aruch 489:8 </ref>
# If one forgot to count one entire day and night, some say that one can be the Shaliach Tzibbur and make the bracha for others, however, others argue that one may not do so, rather once one missed a night and day, one may not count with a bracha but one may listen to someone making the bracha for himself.<ref>Pri [[Chadash]] 489:8 quotes one Rabbi who said that just like the Shaliach Tzibbur can make the [[brachot]] of chazarat hashatz even if no one in the congregation needs those [[brachot]] to fulfill an obligation, so too a Shaliach Tzibbur may make tha bracha of Sefirat HaOmer even if he isn't obligated in that bracha because he missed a day. However, the Pri [[Chadash]] argues that once he missed a day he isn't considered mechuyachav in the mitzvah of sefiarh according to that opinion that one may not miss any days. He compares it to the Yerushalmi which says that a person who lives in a city that reads the [[megillah]] on the 14th can't fulfill the obligation of a person who lives in a walled city who reads the [[megillah]] on the 15th. He argues that even Rashi ([[Megillah]] 2a) who seems to argue on the Yerushalmi, doesn't really disagree (see also Tosfot Yevamot 14a s.v. Ki).</ref>
# If a person counted in a self-contradictory manner, like saying the correct number of days but wrong number of weeks or vice versa and he didn't fix it by the next night, he can only continue to count without a beracha. <ref> [http://www.dailyhalacha.com/displayRead.asp?readID=563 Rabbi Eli Mansour Dailyhalacha] </ref>

==If someone asks the day of the Omer==
# If someone asks "What day of the Omer is it?" if one hasn't fulfilled one's obligation yet, one should answer that "yesterday was such and such" rather than answering "today is such and such in the Omer" because if one were to do so, then one would fulfill one's obligation without having made the Bracha (and wouldn't be allowed to then say the Bracha). <ref>Shulchan Aruch 489:4 </ref>
# If it's before [[Shekiah]] then one may answer the day in the Omer in a straightforward manner and still say that night's Omer with a Bracha. <ref> Shulchan Aruch 489:4 </ref>However, because of a minority opinion that one fulfills one's obligation by counting after Plag [[Mincha]], even before [[Shekiyah]], one should be careful not to answer in a straightforward manner but rather say "yesterday was such and such".<ref>Kaf HaChaim 489:52 quoting Shulchan Aruch 489:15</ref>
# If a person asks the day of the Omer and one answered by saying the number of the Omer without saying the number of weeks many authoriites hold that one hasn't fulfilled one's obligation and one should repeat the counting with a Bracha <ref> Sh"t Maharash HaLevi Siman 5 ([http://hebrewbooks.org/pdfpager.aspx?req=1834&st=&pgnum=16&hilite= see it inside]) argues at length that the mitzvah includes an element of counting the days and an element of counting weeks and if one lacks either one the obligation wasn't fulfilled and one should repeat it with a Bracha. The Mishna Brurah 489:22 (and Shaar HaTziyun 489:28) hold like the Eliyah Rabba who also holds that if one didn't count the weeks one must repeat the counting with a Bracha. </ref>, while others argue that one should repeat the counting without a Bracha <ref> Knesset HaGedolah on Bet Yosef 489 s.v. VaAni </ref>, and some make a compromise to obligate one in repeating the counting with a Bracha on days when a week is completed. <ref> Shaar HaTziyun 489:28 in name of the Pri [[Chadash]] </ref>
# Some say that if a person answered the number in abbreviation (such as Lag for 33 or Dalet for 4) one has not fulfilled one’s obligation and one should repeat counting the Sefirah with a Bracha. <Ref> Sh"t Maharash HaLevi Siman 5 </ref> while others hold that one fulfills one's obligation with an abbreviation and one should not repeat the Omer with a Bracha. <ref> Knesset HaGedolah on Bet Yosef 489 s.v. VaAni </ref>
# If a person made the Bracha and then said the number in abbreviation one shouldn’t repeat the counting with a Bracha (since he clearly intended to fulfill his obligation and there is some significance to an abbreviation.)<Ref> Sh"t Maharash HaLevi Siman 5 </ref>
# If one makes the Bracha and counts by saying the next number of the Omer minus one such as saying that today is forty minus one instead of saying thirty nine one has fulfilled one's obligation. <ref> The Pri HaAretz Siman 10 quotes the Mahari Malcho who says that if on the 39th day one said that tonight is 40 minus 1 one fulfilled one’s obligation. This is also quoted by the Kemach Solet pg 118b s.v. Mi SheShachach, Bear Hetiev 489:8, Yad Aharon (on the Tur Siman 489 s.v. Im Amar). </ref>
# If a person asks the day of the Omer and one answered by saying the next number of the Omer minus one such as saying that today is forty minus one instead of saying thirty nine, some say that one fulfilled one's obligation, while others disagree and hold that one should repeat the counting with a Bracha. <ref> Sh"t Pri HaAretz Siman 10 (at the end in parentheses), Kemach Solet pg 118b s.v. Im Shoalo Chavero </ref>
# If a person asks the day of the Omer and one answered by saying that tomorrow the Omer is such and such (and it's implied that today's Omer is one less) nonetheless one has not fulfilled one's obligation and one must repeat counting the Omer with a Bracha. <ref> Sh"t Vayan Avraham Siman 35 and Chazon Ovadyah ([[Yom Tov]] pg 247) based on the distinction of the Sh"t Pri HaAretz Siman 10 (at the end in parentheses)</ref>

==Eating before counting the Omer==
# From a half hour before the time for sefira (according to some poskim, this refers to sunset, while others maintain that it refers to Tzet Hakochavim), one shouldn’t eat a meal until he counts sefira. More than a [[KeBaytzah]] of bread is considered a meal, however, even a lot of fruit isn’t a meal. There is a dispute whether [[Pas HaBah Bekisnin]] is considered like bread for this halacha. Nonetheless, many poskim defend the minhag to eat before sefira if one regularly attends a later [[minyan]].<ref>
* Rama 489:4 writes that from the time of sefira, it is forbidden to eat until one counts. Mishna Brurah 489:23 writes that really the prohibition begins from a half hour before Tzet Hakochavim, while the S”A HaRav 489:17 and Kaf HaChaim 489:64 hold that the prohibition begins from a half hour before sunset.
* Kaf HaChaim 489:66 clarifies that it is forbidden only to eat a meal that fits the criteria given by S”A 232:3, meaning more than a KeBeitzah of bread; fruit, even in large quantities, is not considered a meal. Yalkut Yosef 489:43 and Hilchot Chag BeChag (p. 16) write that Pat HaBah Bekisnin is the same as bread for this halacha; Nitei Gavriel 26:5 disagrees.
* Sh”t Igrot Moshe 4:99 writes that the logic permitting a person to eat before [[maariv]] - namely, that if one usually prays in a [[minyan]] he won’t forget to pray - should also permit eating before sefira, even after Tzet Hakochavim. Az Nidbaru 6:52, Rav Elyashiv (quoted by Piskei Shemuot p. 47), and Nitei Gavriel 26:4 agree. See Aruch HaShulchan 232:16, who records this leniency regarding [[mincha]]. </ref>
# Learning is permitted before sefira if one usually goes to a later [[minyan]]. <Ref> Regarding [[Shacharit]], Rashi [[Brachot]] 5b understands that Abba Binyamin wouldn’t learn before [[Davening]], however, Tosfot disagrees. Rosh 1:7 explains that Rashi meant only that a person who doesn’t usually pray with a [[minyan]] shouldn’t learn before praying. Someone who usually prays with a [[minyan]], on the other hand, is unlikely to forget to pray and thus may learn before praying. Tur and S”A 89:6 codify the Rosh as halacha. Mishna Brurah 232:11 writes that the same is true of [[mincha]]. Therefore, when Mishna Brurah 489:24 writes that doing any activity before [[counting sefira]] is the same as by [[mincha]], he means that it’s permitted if one usually davens with a [[minyan]]. </ref>

==Who is obligated to count?==
# Women are exempt from counting since it’s a Mitzvah Aseh SheZman Grama. <Ref>Rambam (Temidin UMusafin 7:24, Sefer Hamitzvot #161) rules that women are exempt from counting Sefirah. This is brought in Bet Yosef 489:1 s.v. VeTzarich and is also the opinion of Magen Avraham 489:1 (who also quotes Zohar Titzaveh pg 319 to show women are exempt) and Mishna Brurah 489:3. Interestingly, Ramban (Kiddushin 34a) holds that women are obligated ''because it is a Mitzvat Aseh She'ein HaZman Grama''. Many Acharonim grapple with this Ramban, as, seemingly, it's indeed time bound between Pesach and Shavuot. The Avnei Nezer (O.C. 384) postulates that since the Torah ties Sefirat HaOmer to the day after Yom Tov, and not Yom Tov itself, it's not really dependent on the 16th of Nissan, but the day before, and, therefore, SheHaZman Grama. In opposition, the Sridei Esh (vol. 2 Siman 116) argues that Zeman Grama means there is a specific interval of time in which one must fulfill the Mitzvah. Sefirat HaOmer isn't bound to a time interval, however, it itself is a time interval, in which we are obligated to acknowledge during each of its days. Rav Yosef Dov Soloveitchic (Nefesh HaRav pg. 191, see also MiPininei HaRav pg. 124) and the editors of the Rambam Frankel (Sefer HaMitzvot ibid.) felt it was just a copyist error, as none of the Ramban's major Talmidim who usually quote his opinions cite it. [http://www.yutorah.org/lectures/lecture.cfm/854004/rabbi-hershel-schachter/sanhedrin-84-chazarah-6/ Rav Hershel Schachter] and [http://www.torahbase.org/%D7%A4%D7%A8%D7%A9%D7%AA-%D7%90%D7%9E%D7%95%D7%A8-%D7%A0%D7%A9%D7%99%D7%9D-%D7%91%D7%9E%D7%A6%D7%95%D7%AA-%D7%A1%D7%A4%D7%99%D7%A8%D7%AA-%D7%94%D7%A2%D7%95%D7%9E%D7%A8/ Rav Asher Weiss] point out how a recent discovery of the [http://www.hebrewbooks.org/pdfpager.aspx?req=49831&st=&pgnum=471&hilite= Sefer Imrei Shefer], Chiddushim of the son of the Maharam Chalawa, who was a Talmid of a Talmid of the Rashba, shed light on the matter. The son quotes his father, the Maharam Chalawah, who explains that Sefirah isn’t Zman Grama since the time doesn’t cause Sefirah, but the Korban HaOmer, just like Birkat HaMazon on Shabbat isn't Zeman Grama, as the Mitzvah of Seudat Shabbat is Gorem it. Rav Schachter felt that the Maharam Chalawah's explanation was most relevant, as it was coming from a Talmid from the same Beit Midrash who most probably had a masorah. For a more detailed discussion, see the above article by HaRav Asher Weiss, Biur Sefer HaMitzvot LeRav Saadia Gaon by Rav Yerucham Fischel Perlow (Mevo chapter 12, specifically s.v. veOmnam), and the essay by HaRav Shlomo Wahrman, Rosh Yeshiva of HANC, in [http://www.hebrewbooks.org/pdfpager.aspx?req=51478&st=&pgnum=360&hilite= Orot HaPesach], pg. 289.
* Shulchan Shlomo 489:3 writes that women shouldn't count [[sefirat haomer]] with a bracha because they might forget to count one night and they won't know the halacha (that they're supposed to continue without a bracha). </ref>

==A child who became [[Bar Mitzvah]]ed during Sefirah==
# According to R. Ovadiah Yosef, a child who became [[Bar Mitzvah]]ed during Sefirah should continue counting after his Bar Mitvah without a bracha.<ref> Sh"t Yabia Omer 3:27-28</ref> However, most Ashkenazi poskim say that he may continue counting even with a bracha.<ref>Shaarei Teshuvah O.C. 489:20, Aruch HaShulchan O.C. 489:15, Sheilot U'teshuvot Kesav Sofer 99, Sheilot U'teshuvot Maharam Shick 260, and Sheilot U'Teshuvot Mishnah Halachos 11:398. Rabbi Yosef Dov Soloveitchik quoted in Eretz Hatzvi 3:6-7 says that according to the Behag quoted in Tosafot 66a "zecher" the bar-mitzva boy should be allowed to continue with a beracha because the mitzva is dependent on the consecutiveness of the 49 nights, which he fulfills even before becoming of age. </ref>
# A convert who converted during Sefirah should not count with a bracha from the time of his conversion.<ref>Shaarei Teshuvah O.C. 489:20, Aruch HaShulchan O.C. 489:15</ref>

==Language of the Sefirah==
# Lechatchila, one should know the number of the day when you make the bracha. Bedieved, if one said the bracha with intent to hear the number of the day from his friend and paused to hear his friend after his bracha, he’s Yotsei. <ref> Shulchan Aruch OC 489:5 writes that if one said the bracha with in mind that one will say the Hayom that his friend says, he fulfills his obligation. Yet, Taz 489:8 writes that implied from S”A is that Lechatchila one should say the bracha only when you know the number of the day. Mishna Brurah 489:29 adds that Lechatchila it’s forbidden to pause for more than [[Toch Kedi Dibbur]]. </ref>
# Lechatchila, one should count today is such and such “to the Omer”, Bedieved if one just said today is such and such day you’re yotzei. <Ref> Sh”t Rashba 1:457 brought in Bet Yosef 489 s.v. Katav rules that really to fulfill the mitzvah it doesn’t matter whether you mention the Omer or not, however, it’s preferable to mention the Omer to clarify. This is also the opinion of the Mishna Brurah 489:8. </ref>
# After ten days one should count the ones digit and then the tens digit such as Echad Asar and Eched V'esrim.<ref>Magen Avraham 489:5 writes that one should count the tens digit before the ones digit since that is the normal way to count and the Gemara Yoma 55a writes that when counting numbers we should follow the practice of the place. Chok Yakov 489:10 agrees. Emunat Shmuel responsa 49 writes that the sefira is counted with the ones digit first because we follow Rabbi Yehuda in Yoma 55a and he doesn't say that it depends on the place.</ref> If one switched the order one fulfilled his obligation.<ref>Mishna Brurah 489:9</ref> If it is normal in your country to say the tens digit first you should say it before the ones digit as in Esrim V'echad.<ref>Magen Avraham 489:5, Otzar Hamoadim 489:8. 
The Get Pashut 126:24 is bothered that the minhag is to say on Yom Kippur the text of Achat V'shatim mentioning the smaller number before the bigger one and for Gittin the minhag is to write the bigger number first (Rama EH 126:5). This is cited by the Mitzvat Sefirat Haomer p. 75.</ref>
# The minhag is for the first ten days of the Omer to use the term Yamim to count the days but after the tenth day the minhag is to uses the term Yom for the days part of the counting as in Eched Asar Yom and not Yamim.<ref>Chok Yakov 489:10 writes that this is the regular form of terms in Hebrew.</ref>
===La'Omer vs. Ba'Omer===
# Some say that we recite today is such and such day la'omer.<ref>Shu"t HaRashba 1:457, Kol Bo Siman 55, Arizal (Shaar HaKavanot Sefirat Haomer Drush 11) and Shla Pesachim 23. Mishna Brura 489:8 says most poskim say la'omer</ref> Others say ba'omer.<ref> Rama 489:1, Taz 489:3 
Rav Soloveitchik ([https://www.torahmusings.com/2015/06/baomer-or-laomer/ Halakhic Positions of Rav Joseph B. Soloveitchik]) said that the word “Ba’Omer” reflects the connotation that Sefirah is diorayta even today, in accordance with the Rambam, and the present period is thus even today called the Omer period. However, “La’Omer” implies that the counting is from the time of the korban haomer, which does not apply nowadays, and thus the counting is only rabbinic. see however, Hilchot Chag Bechag pg. 33 who says exactly the opposite.</ref> Some even suggest saying both.<ref>Rav Soloveitchik ([https://www.torahmusings.com/2015/06/baomer-or-laomer/ Halakhic Positions of Rav Joseph B. Soloveitchik])</ref> Each person should stick to his own custom.<ref> Hilchot Chag BeChag pg 32, Shulchan Aruch Harav 489:7 </ref>Either way, entire addition of the phrase Ba’Omer or La’Omer is only Lechatechila but one fulfills the requirement of counting without mentioning either phrase. <Ref> Mishna Brura 489:8, Hilchot Chag Bechag pg. 34, Maamar Mordechai 489:2 </ref>

==Incorrect intent during Bracha==
# Preferably, one should know the day of the Omer while making the Bracha, however, if one didn't know the day of the Omer but made the Bracha with intent to complete it as one will hear from one's friend and one did do so one has fulfilled one's obligation. <ref> Mishna Brurah 489:29, Shulchan Aruch 489:5 </ref>
# If one started the bracha (Baruch Atta…Melech HaOlam) with in mind to say the wrong night and then finished the bracha with the intent to say the correct night and then said the correct Hayom, one is Yotzei. <ref> Tur 489:6 quotes the Avi Ezri that writes that a person who had in mind the wrong number during the beginning of the bracha and during the end of the bracha he thought of the correct number and said the HaYom correctly, isn’t Yotzei as he needs the beginning and end of the bracha to be with the correct intention. Bet Yosef 489:6 quotes the Mordechai that this Avi Ezri is going according to the opinion that Sefira is Deoritta and therefore since it’s a Safek whether such a Bracha is sufficient (as in [[Brachot]] 12a) he must make a new bracha. However, Bet Yosef concludes since majority of RIshonim hold Sefira is Derabbanan, we are lenient on this safek and is Yotzei. This is also the opinion of the S”A 489:6 and all achronim agree including Mishna Brurah 489:32. </ref>
# If one started the bracha (Baruch Atta…Melech HaOlam) with in mind to say the correct night and then finished the bracha with the intent to say the wrong night and then said the wrong Hayom, according to Sephardim, one is Yotzei, while Ashkenazim hold that if one corrects the Hayom within [[Toch Kedi Dibbur]] one is Yotsei but otherwise one isn’t Yotzei and needs a new bracha. <ref> (1) Tur 489:6 quotes the Avi Ezri that writes that a person who had in mind the correct number during the beginning of the bracha and during the end of the bracha he thought of the wrong number and said the wrong HaYom, isn’t Yotzei as he needs the beginning and end of the bracha to be with the correct intention. (2) Bet Yosef 489:6 quotes the Mordechai that this Avi Ezri is going according to the opinion that Sefira is Deoritta and therefore since it’s a Safek whether such a Bracha is sufficient (as in [[Brachot]] 12a) he must make a new bracha. However, Bet Yosef concludes since majority of Rishonim hold Sefira is Derabbanan, we are lenient on this safek and is Yotzei. So rules the S”A 489:6 and some achronim agree including Magen Avraham 489:12, Olot [[Shabbat]] 489:6, Chok Yakov 489:19, and Kaf HaChaim 489:75. Yalkut Yosef (Moadim edition 5764 pg 615) writes that one should count again to fulfill the obligation according to everyone however one shouldn’t make a Bracha like S”A. (3) However, Bach (489 s.v. UMah SheKatav Katav Od Avi Ezri) argues on the Bet Yosef and says that according to everyone one isn’t Yotzei in such a case as the counting was simply wrong. This is also the opinion of the Levush, Pri Chadash and Mishna Brurah 489:32. (4) The third approach is that of the Maamer Mordechai 489:8 and Chok Yosef who explains S”A as where one corrected himself within [[Toch Kedi Dibbur]]. (5) Another explanation of S”A is that of the Taz 489:9 (to defend S”A against his father-in-law the Bach) who explains that the S”A was only dealing with someone who made the bracha with the wrong intent either in the beginning or in the end and then counted the Hayom correctly and so one fulfills his obligation according to the majority of Rishonim that Sefirah is Derabbanan. </ref>
# If one made the bracha and counted incorrectly and didn't fix it within a Toch Kdei Dibbur one needs to count again with a new bracha.<ref>Shulchan Aruch 489:5, Mishna Brurah 489:32</ref>

==Prohibited practices during the Sefirat HaOmer==
The practice is to observe certain practices of [[mourning]] during the Sefirah because the 24,000 students of Rabbi Akiva died during this time. <ref> Tur and Shulchan Aruch 493:1 based on gemara in Yevamot 62b. </ref> There’s three basic minhagim about the [[mourning]] period between [[Pesach]] and [[Shavuot]]:
# One practice is to mourn the first 33 days from the beginning of the Omer until the 34th day in the morning. This practice is followed by Sephardim. <Ref>The source for this minhag is the [[Teshuvah]] of R. Yehoshua Ibn Shuib (cited by Bet Yosef 493:2) which says that the students of Rabbi Akiva died during the Omer except for the last 15 days which leaves the first 34 days, however, based on Miksat HaYom KeKulo (a minority of the day is considered like a whole day) one may stop [[mourning]] on the morning of the 34th. This is the ruling of S”A 493:2 and the practice of Sephardim as recorded in Yalkut Yosef (Kitzur S”A 493:1), Yabia Omer 3:26, Yechave s.v. Nohagin, Beiur Halacha 493 Daat 4:32. This is explained clearly in Biur HaGra 493:6 s.v. Yesh Nohagim, and [http://www.yutorah.org/lectures/lecture.cfm/714562/Rabbi_Josh_Flug/The_Mourning_Period_Of_Sefirat_Ha'omer Rabbi Flug's article on Sefirat HaOmer]. </ref>
# A second practice is to mourn from the beginning of the Omer until the 33rd day in the morning. This practice is followed by most Ashkenazim. <Ref>The source for this minhag is the Rama 493:2 who holds that the students of Rabbi Akiva stopped dying on the 33rd day of the Omer and by the principle of Miksat HaYom KeKulo (a minority of the day is considered like a whole day) one may stop [[mourning]] on the morning of the 33rd. This is the explanation of the Biur HaGra 493:9 s.v. UMarbim, and the practice of Ashkenazim as recorded by [https://docs.google.com/viewer?url=http%3A%2F%2Fwww.thehalacha.com%2Fattach%2FVolume5%2FIssue8.pdf Halachically Speaking] (Volume 3, Issue 8, page 3).
This is explained clearly in Beiur Halacha 493 s.v. Yesh Nohagim and [http://www.yutorah.org/lectures/lecture.cfm/714562/Rabbi_Josh_Flug/The_Mourning_Period_Of_Sefirat_Ha'omer Rabbi Flug's article on Sefirat HaOmer]. </ref>
# A third practice is to mourn 33 not consecutive days during the Omer. <ref>
Bet Yosef 493:3 quotes the Ri Ibn Shoiv who records another tradition that Rabbi Akiva’s students only died on the 33 days during the Sefira when we do say [[Tachanun]], excluding the 7 days of [[Pesach]], 7 Shabbatot, and 2 days of [[Rosh Chodesh]] Iyar. The Bach 4931 clarifies that really we include the one day of Rosh Chodesh Sivan and exclude one day of Pesach since the last 7 days of Pesach certainly already includes Shabbat. Therefore, there are 16 days when Rabbi Akiva's students didn't die. Based on this tradition, Sh"t Igrot Moshe 1:159 writes, there is a minhag to mourn for 33 non-consecutive days during the sefira. </ref>This practice is followed by some Ashkenazim. <Ref> Mishna Brurah 489:5 </ref>
## Some observe this practice by [[mourning]] from the day after [[Rosh Chodesh]] Iyar until Erev [[Shavuot]] excluding [[Lag BaOmer]]. <Ref>Magen Avraham 489:5, Mishna Brurah 493:15 </ref>
##Some observe this practice by [[mourning]] from the first day of [[Rosh Chodesh]] Iyar until the third day before [[Shavuot]]. <Ref>Rama 493:3, Magen Avraham 489:5 </ref>
## Some observe this practice by [[mourning]] from after [[Issru Chag]] until [[Rosh Chodesh]] Sivan excluding the two days of [[Rosh Chodesh]] Iyar and [[Lag BaOmer]]. <Ref>Mishna Brurah 489:15 quoting the Siddur Derech Chaim </ref>
## Some observe this practice by [[mourning]] all the days of the Omer expect for [[Rosh Chodesh]] Iyar and Sivan. <Ref> Sh”t Igrot Moshe 1:159 explains that the reason for this minhag is that it holds that the students of Rabbi Akiva died on all the days between [[Pesach]] and [[Shavuot]] except for the 16 days when one can not say [[Tachanun]] (7 days of [[Pesach]], 6 [[Shabbat]]ot, 3 days of [[Rosh Chodesh]]) and so the minhag forbids getting married and cutting hair the entire Sefira except for [[Rosh Chodesh]] Iyar and Sivan (and [[Pesach]] and [[Shabbat]] are already forbidden to get married). </ref>
# A fourth minhag followed by some is to observe sefira, in regards to not cutting one's hair, for the entire duration of the sefira from Erev [[Pesach]] until Erev [[Shavuot]].<ref>Arizal quoted by Shaarei Teshuva 493:8</ref>
# It is permitted for a wife to observe her family’s [[mourning]] period, as long as her husband does not object. <ref> Rav Doniel Neustadt [[Daily Halacha]] Discussion page 219 </ref>
===Getting Married===
# The Sephardic custom is not to get married during the Sefira until the 34th day in the morning,<ref> Yalkut Yosef (Moadim pg 428). The source for this minhag is the Teshuvah of R. Yehoshua Ibn Shuib (cited by Bet Yosef 493:2) which says that the students of Rabbi Akiva died during the Omer except for the last 15 days which leaves the first 34 days. Based on Miksat HaYom KeKulo (a minority of the day is considered like a whole day) one may stop mourning on the morning of the 34th. This is the ruling of S”A 493:2 and the practice of Sephardim as recorded in Yalkut Yosef (Kitzur S”A 493:1) and Yabia Omer 3:26. </ref> while the Ashkenazic custom is not to get married during the Sefira until the 33rd day ([[Lag BaOmer]]). <Ref> Rama 493:1, See Nisuin Kehilchatam 5:19 for lengthier discussion. </ref>
# If the [[marriage]] involves a couple with one side who is Ashkenazic and one side Sephardic, the custom of the husband should be followed. <ref> Sh"t Yabia Omer 3:26(4), Yalkut Yosef (Moadim pg 429) </ref>
# If one is invited to a wedding which takes place during a time of the sefira when one's custom is to observe the practices of [[mourning]], and the one who is getting married has the custom that it is permissible to get married then, one should not refrain from going to the wedding because of the sefira.<Ref>[http://www.yutorah.org/lectures/lecture.cfm/774533/Rabbi_Hershel_Schachter/Shiur_#80_-_Yevamos_-_מפני_מה_גרים_בזה'ז_מעונים,_יש_זיקה,_ספירת_העומר Rabbi Hershel Schachter on yutorah.org (at the very end)] based on a ruling of Rav Moshe Feinstein Iggerot Moshe 1:159, Rav Soloveitchik (quoted in Nefesh Harav pg. 192), Rav Shlomo Zalman Auerbach (Shalmei Simcha page 84 and Halichos Shlomo, Sefiras Haomer 11:19), Rav Elyashiv (Ashrei Haish 3:65:30), Rav Yaakov Kamenetsky (Emet Liyaakov 493). However, Minchat Yitzchak 4:84 disagrees and feels that one may not attend a wedding during their Sefira </ref> However, one may still not shave in such a situation.<ref> Rav Moshe Feinstein (Igros Moshe OC 2:95) held that it is not permissible to take a haircut or shave, since that does not directly contribute to the joy of the chosson and kallah.</ref>

===Getting engaged===
# It's permissible to get engaged during the Sefirah.<ref> Mishna Brura 493:3 </ref> However one may not have musical instruments and one shouldn't dance. <ref> Nitei Gavriel (Pesach v. 3, 51:5), Maamer Mordechai of Rav Mordechai Eliyahu (Sefirat HaOmer #45), Hanisuin Kihilchatam pg. 122 and Halichot Shlomo Moadim 2:11:18 </ref>
# In general, it is permitted to have meals with friends during the sefira unlike regular mourning. <Ref>Shulchan Aruch HaRav 493:1</ref>
===Celebrating a Bar Mitzva===
# It is permissible to celebrate a bar mitzva with dancing during sefira, but without music.<ref> Shulchan HaLevi pg. 135</ref>
===Cutting hair===
# In commemoration of the death of the students of Rabbi Akiva, the minhag is not to cut one’s hair during sefira. Although many minhagim exist, the common minhag is that Sephardim don’t cut their hair until the 34th day of sefira in the morning and Ashkenazim don’t cut their hair until the 33rd in the morning.<ref>
* The Gemara Yevamot 62b records the tragic story of Rabbi Akiva’s student passing away between [[Pesach]] and [[Shavuot]]. The Tur 493:1 records the minhag not to take hair cuts during sefirat HaOmer in order to mourn the death of Rabbi Akiva’s students. The Tur writes that some would cut their hair from [[Lag BaOmer]] and on because there’s a tradition that the students of Rabbi Akiva stopped dying on [[Lag BaOmer]]. The Tashbetz 1:178, however, says that they died until 15 days before [[Shavuot]] (Pros HaAseret), which is the 34th of the Omer. S”A 493:2 follows the Tashbetz, while the Rama quotes some who follow the Tur and some who don’t take a hair cut from [[Rosh Chodesh]] Iyar until [[Shavuot]].
* Bet Yosef 493:3 quotes the Ri Ibn Shoiv who records another tradition that Rabbi Akiva’s students only died on the 33 days during the Sefira when there’s no [[Tachanun]]. According to this tradition, Beiur Halacha 493 s.v. Yesh the minhag developed to mourn 33 days during the sefira corresponding to the days they died. Kitzur S”A 120:6-7 writes that some mourn the last 33 days of sefira starting after [[Rosh Chodesh]] Iyar excluding [[Lag BaOmer]] and a variant minhag is to mourn from the first day of [[Rosh Chodesh]] Iyar until the Shelosha Yemei Hagbala excluding [[Lag BaOmer]].
* S”A 493:2 writes that the minhag is to mourn from the beginning of the sefira until the morning of the 34th of the Omer. Kaf HaChaim 493:12 and Chazon Ovadyah (pg 253) agree that this is the common minhag among Sephardim. Yalkut Yosef (Moadim pg 430) and Maamer Mordechai of Rav Mordechai Eliyahu (Sefirat HaOmer #48) agree. Kaf HaChaim 493:12-3 adds that some follow the Arizal’s practice not to cut one’s hair the entire Sefira.
* Although the Mishna Brurah 493:15 records the Ashkenazic minhag to mourn from the first day of [[Rosh Chodesh]] Iyar until the Shelosha Yemei Hagbala, [http://www.yeshiva.org.il/midrash/shiur.asp?id=301 Peninei Halacha] (Hilchot Sefirat HaOmer) writes that nowadays the common Ashkenazic minhag is like the Rama to mourn from the beginning of the Omer until [[Lag BaOmer]] in the morning.
* Mishna Brurah 493:6 explains S”A as saying that one may only cut one’s hair starting from the 34th in the morning because Miksat HaYom KeKulo only operates starting in the daytime. In 493:10 he writes that the same for the Rama regarding the 33rd. However, Mishna Brurah 493:11 quotes some achronim who argue that one may even cut one’s hair from the nighttime. Rav Shlomo Zalman (cited by Halichot Shlomo p 364, note 80) once permitted taking a hair cut on Lag BeOmer at night. </ref>
# The Sephardic custom on a year that [[Lag BaOmer]] falls out on Friday is that one may cut one's hair on Friday morning out of respect for [[Shabbat]] and if one is unable to cut one's hair on Friday morning, it's permissible to cut one's hair on Thursday night after [[Tzet HaKochavim]]. <ref> Yalkut Yosef (Moadim pg 431-2) </ref>
# According to Ashkenazim, if there's a pressing need women may cut their hair during Sefirat HaOmer.<ref>Sh"t Igrot Moshe YD 2:137. See [https://docs.google.com/viewer?url=http://www.thehalacha.com/attach/Volume5/Issue8.pdf&pli=1 Halachically Speaking article on Sefirah]. See Nitei Gavriel ([[Pesach]] 49:11) who writes that the minhag not to cut one's hair during sefirah also applies to women. </ref> According to Sephardim, women may cut their hair during the Sefirah.<Ref>Chazon Ovadyah ([[Yom Tov]] pg 261)</ref>
# According to some poskim, children under the age of bar mitzvah are permitted to get haircuts during the omer as they are not included in the [[mourning]] of the [[sefirat haomer]]. <ref> Sh"t Or Litzion 3:page 184 </ref>
# If one has a [[Brit Milah]] during the Sefira, the father of the baby, the Mohel, and the Tzandak may cut their hair that day. <ref> Yalkut Yosef (Moadim pg 432) </ref>
# It is permissible to tweeze eyebrows or eyelashes. <ref> Bein [[Pesach]] Lishavuot page 241 quoting Rav Shlomo Zalman Auerbach and Rav Shmuel Wosner. </ref>
# It is permissible to comb hair even if some hairs will be removed in the process. <ref> Mishna Brurah 551:20 </ref>
===Shaving===
# Included in the minhag not to take hair cuts is not to shave. <ref> Tur 493 says that some have the custom "lo lihistaper." Masekhet Semachot (7:11) in regards to [[mourning]] writes that lihistaper means to cutting the hair of one's head, mustache, beard, and all other hair. Nitei Gavriel ([[Pesach]] vol 3, 49:2) and Chazon Ovadyah (p. 262) write that including in the minhag not to take a hair cut is not to shave.</ref> Some authorities permitted someone who shaves daily after having waited 3 or 5 days of not [[shaving]] to shave during the Sefira. <ref> Rav Soloveitchik (cited by Rav Schachter in Nefesh HaRav pg 191-2) compared the Sefira to the 12 months of [[mourning]] in which a person who shaves daily may shave after waiting a few days. Rav Soloveitchik felt that this was the case because all customs have to be based on some opinion or patterned after another halacha. Therefore, he argues that the [[mourning]] of the Omer is parallel to the [[mourning]] during the year of [[mourning]] for a parent. Therefore since the halacha says that it is permissible to shave during the year once one's friends scold him to tell him that his hair is too long ("ad she-yig'aru bo chaveirav": Moed Katan 22b, Rambam Hilkhot Evel 6:3), it would be permissible during the omer also.
* Rav Schachter ([http://www.yutorah.org/sidebar/lecture.cfm/733780/rabbi-hershel-schachter/hilchos-chol-hamoed/ “Hilchos Chol HaMoed”], min 67-70) clarified that not [[shaving]] for 3 or 5 days is sufficient. Rabbi Willig (“Hilchos [[Pesach]] and Sefira#1”, min 85-90) also quotes Rav Soloveitchik. Rav Aharon Lictenstein [http://vbm-torah.org/archive/halak65/24halak.htm vbm.org] says that it is even an obligation to shave for kavod [[shabbat]] on Friday incorporating Rav Soloveitchik's approach. </ref>
# Many Sephardic authorities are lenient regarding shave on [[Rosh Chodesh]] Iyar if it causes one pain not to shave, however, Ashekanzic authorities seem not to accept such a leniency.<ref>
* The Bet Yosef 493:3 writes that those who cut their hair on [[Rosh Chodesh]] Iyar because they consider it a [[Yom Tov]] are mistaken because the minhag is not to cut their hair on [[Rosh Chodesh]] Iyar. He adds that they may have mistakenly thought it was permitted based on another minhag which would mourn another 33 days during the sefira. Similarly, Mishna Brurah 493:14 summarizes that according to those who don’t cut their hair the first 33 days of the Sefira, it would be contradictory to shave on [[Rosh Chodesh]] Iyar.
* However, the Radvaz 2:687 permits cutting one’s hair on [[Rosh Chodesh]] Iyar if not cutting one’s hair causes one’s pain based on the halacha that one who is pain is exempt from the mitzvah of [[Sukkah]]. Sh”t Chazon Ovadyah (vol 1, pg 55) clarifies that although the halacha of [[Sukkah]] is based on Teshvu Kein Taduro, the Radvaz means that it’s logical that one can be lenient if it’s bothersome since sefira is only a minhag. Chida in Yosef Ometz 40:2 and Kaf HaChaim 493:40 write that some rely on this Radvaz. Similarly, Rav Ovadyah in Yalkut Yosef (Moadim pg 431) and Chazon Ovadyah (pg 262) writes that one should be careful not to shave during sefira and if it’s difficult not to shave, one may shave on [[Rosh Chodesh]] Iyar.
* The Bach 493 quotes the Minhagim who says that it’s permitted to get married on [[Rosh Chodesh]] Iyar if it falls out on [[Shabbat]] and explains that it’s based on the fact that there’s a combination of the [[kedusha]] of [[rosh chodesh]] and [[kedusha]] of [[Shabbat]] to override [[mourning]] of Sefira. Pri Megadim (E”A 493:2) clarifies that the Bach means getting married on Friday because it’s forbidden to get married on [[Shabbat]]. Regarding this Bach, the Pri [[Chadash]] 493:3 writes that the same is true for haircuts. Thus, Mishna Brurah 493:5 writes that if [[Rosh Chodesh]] Iyar falls out on [[Shabbat]] one may cut one’s hair on Friday. Kitzur S”A 120:6 and S”A HaRav 493:8 agree. It seems clear from the above achronim that [[Rosh Chodesh]] alone isn’t sufficient to permit cutting one’s hair. </ref>
# Many authorities hold that one may not shave on Friday for [[Kavod Shabbat]], though some allow it. If there is a great need the Sephardic poskim are lenient to allow shaving every Friday.<ref>
* Rav Shlomo Zalman (cited by Shalmei Moed pg 449-450) and Rav Yacov Kamenetsky (Emet L’Yaakov 493 note 467) hold that one may not shave during the sefira for [[Kavod Shabbat]]. (It seems evident from the Mishna Brurah 493:5 that one may not cut one’s hair because of [[Kavod Shabbat]] alone.)
* However, Rav Lichtenstein (vbm.org) ruled that not only is it permitted but an obligation to shave for [[kavod Shabbat]] during sefira just like [[Kavod Shabbat]] theoretically overrides the [[nine days]] (see Mishna Brurah 551:32).
* Similarly, Rav Ovadyah in Chazon Ovadyah ([[Yom Tov]] pg 262) and Yalkut Yosef (Moadim pg 431) writes that if there is a great need one may shave every Friday. [http://www.hebrewbooks.org/pdfpager.aspx?req=9084&st=&pgnum=321 Kaf Hachaim 493:17] and Nitai Gavriel (Pesach v. 3, 49:7) write that if one gets headaches from not shaving one may shave every Friday.</ref>
# Some authorities permit [[shaving]] in honor of [[Yom HaAtzmaut]], however, some disagree. <ref> Rabbi Eliezer Melamed (Peninei Halacha "[[Yom HaAtzmaut]]") writes that those who shave regularly should shave prior [[Yom HaAtzmaut]] in order to look presentable for the holiday. He also quotes Rav Yitzchak Nissim and Rav Tzvi Yehuda HaCohen Kook who agreed. Shana Beshana (5752, p. 145) quotes Rav Tzvi Pesach Frank as agreeing. Shana B’shana (5752, p. 145) quotes Rav Tzvi [[Pesach]] Frank as agreeing. Rav Shaul Yisraeli in Mareh HaBezek 4:54 permits [[shaving]] from after midday prior to [[Yom HaAtzmaut]] even for those living outside [[Israel]]. However, Yaskil Avdi 6:10 and Rav Soloveitchik (quoted by Rav Schachter in Nefesh HaRav p. 94) argue.</ref>
# Many authorities permit [[shaving]] if not [[shaving]] will cause one a loss of income; however, each case should be judged individually. <ref>
* Rav Moshe in Igrot Moshe 4:102 rules that if one will lose money by not [[shaving]], one may shave during sefira, because the minhag never applied in a case of monetary loss. In 5:24(9), he explains his position and says that only a person who is concerned about losing his income for the duration of the sefira is permitted to shave. If, however, he can simply borrow money and then repay it with later income, this leniency wouldn’t apply. See Maadanei Shlomo (p. 54) who quotes Rav Shlomo Zalman as also being lenient.
* Similarly, Sh”t Zera Emet 69 writes that for [[parnasa]] it is permitted, but each case should be judged independently. Chida in Machzik Bracha 493:4, Kaf Hachaim 493:19, Sh”t Yaskil Avdi 6:5, and Nitei Gavriel (49:8) agree.
* However, Piskei Shemuot (p. 62) quotes Rav Elyashiv saying that nowadays it is forbidden to shave for [[parnasa]] because it’s not considered strange to go unshaven. </ref>
# Many authorities hold that one is not permitted to shave during his custom of sefira in order to look presentable for a date. <Ref> [http://thehalacha.com/wp-content/uploads/Vol5Issue8.pdf Halachically Speaking] quoting Rav Belsky, Piskei Shmuos (pg 62-63) quoting Rav Elyashiv </ref>

===Cutting nails===
# It is permissible to cut one's nail during the Sefirat HaOmer. <ref>Maamer Mordechai of Rav Mordechai Eliyahu (Sefirat HaOmer #54), Kaf Hachayim 493:16, Chazon Ovadia Hilchot [[Yom Tov]] page 261, Sh"t Rivivot Ephrayim 4:126:5 </ref>

===Making Shehecheyanu===
# If something occurs that would require a [[shehecheyanu]], one should recite it as usual. <ref> Mishna Brurah 493:2. The minhag not to is quoted in the Eliyahu Zuta 493:1 quoting Rabbeinu Yerucham and Leket Yosher page 97 quoting the Terumat Hadeshen. </ref>
# It is preferable not to wear new clothing which would require one to make a [[Shehecheyanu]] during the Sefira, however, if there's a need one should do it on a [[Shabbat]], at a Simcha of a [[Bar Mitzvah]] or [[Brit Milah]]. <ref> Yalkut Yosef (Moadim pg 433). </ref> Others write that it is completely permissible and one may buy new clothing and furniture during sefira. <ref>The Mishna Berura (493:2) writes that it is permissible to recite the bracha of shehechiyanu during sefira.Thus, Rav Moshe Feinstein (Mesoras Moshe, p. 156), Rav Yaakov Kamenetzky (Emes L’Yaakov O.C. 493), Rav Shlomo Zalman Auerbach (Halichos Shlomo, Sefiras Haomer 11:53, Shalmei Moed pg. 441 and Aleihu Lo Yibol 286), and Rav Yosef Shalom Elyashiv (Ashrei HaIsh, Moadim 65:12) rule that it is completely permissible to buy new clothing if it is not your minhag not to. See Taamei Haminhagim page 251. </ref> The accepted Sephardic minhag is to make [[Shehecheyanu]] as usual. <Ref> Maamer Mordechai of Rav Mordechai Eliyahu (Sefirat HaOmer #55) </ref> If one thought it was prohibited to recite [[shehecheyanu]] but later found out that it is not, doesn't need a [[hatarat nedarim]] to start saying [[shehecheyanu]] during sefira. <ref> Yechave Daat 1:24. </ref>
# It is permitted to buy new undergarments which do not regularly require a [[Shehecheyanu]] during sefira. <ref> Piskei Teshuvot 493:3 </ref>
# It is permissible to eat a new fruit which would require one to make a [[Shehecheyanu]] during the Sefira. <ref> Yalkut Yosef (Moadim pg 434), Rav Elyashiv quoted in Mivakshei Torah 19 </ref>
# It is permissible to move into a new apartment and make the requisite [[Shehecheyanu]] during the Sefira. <ref> Yalkut Yosef (Moadim pg 434) </ref>

===Moving to a New House===
# It is permitted to move to a new house or apartment during sefira. <ref> Piskei Teshuvot 493: note 6 quoting the Satmar Rebbe, Mevakshei Torah 19 quoting Rav Elyashiv, Tzitz Eliezer 11:41. Piskei Teshuvot 493:1 quotes several poskim who bring down this minhag. </ref>
# It is permitted to redecorate or paint one's home. <ref> Yechave Daat 3:30, Tzitz Eliezer 11:41. Piskei Teshuvot 493:1 quotes several poskim who bring this minhag as well. </ref>
===Listening to Music===
{{Listening to Music during Sefira}}

==Sources==
<references/>
[[Category:Holidays]]
[[Category:Pesach]]
[[Category:Prayer]]

Modest Clothing

2018-04-19T03:07:27Z

Ikesultan: Redirected page to Modesty

#REDIRECT [[Modesty]]

Modesty

2018-04-19T03:07:11Z

Ikesultan: /* Clothing */

There is more about modesty than dress. Primarily modesty relates to a person's conduct privately, publicly, and personal self-awareness. <ref>[http://www.yutorah.org/lectures/lecture.cfm/817632/Rabbi_Hershel_Schachter/Walking_in_Hashem%E2%80%99s_Ways,_the_Mitzvah_to_Imitate_the__Almighty:_V%E2%80%99Halachta_B%E2%80%99drachav Rav Hershel Schachter in a shiur on yutorah]</ref>
==As a Middah==
# Hashem displays his modesty by hiding His presence to a large extent.<ref>Yishayahu 45:15 describes Hashem as being a God who hides. </ref> We are enjoined to follow in His ways (which is the mitzvah of VeHalachta BeDerachav<ref>Devarim 28:9, Shabbat 130a, Sotah 14a</ref>) and do the same by not looking for public attention in a general sense.<ref>Micha 6:8 states that a person should be modest in His walking with Hashem. The Gemara Macot 24a explains that this is one of the three major principals of Torah.</ref>
==Women's Clothing==
# A Sephardi woman, according to Rav Ovadia, should cover her arm down to and including the elbow.<ref>Rav Ovadia Yosef in Taharat habayit v. 2 p. 164 writes that a woman should cover her arm from the elbow and up including the elbow.</ref>
# A Sephardi woman, according to Rav Ovadia, should cover her legs.<ref>Rav Ovadia Yosef in Taharat habayit v. 2 p. 164 writes that a woman should cover her legs even below the knees.</ref>
# The area above the knee or elbow is considered immodest in the laws of Shema, below those areas depends on the custom of the area.<ref>Mishna Berura, 75:2. </ref>
==Men's Clothing==
# One should be careful to get dressed under one’s blanket so as not to reveal skin that is usually covered. Therefore, if one is not wearing a shirt to sleep, one should put it on under the blanket rather than sit up and put it on. <Ref>S”A 2:1 writes that a person should not sit up before putting on one’s shirt rather one should put it on under one’s covers. </ref>
# Similarly, in places where people walk around in socks and shoes even in the summer, if it is possible one should put on one’s socks underneath the blanket; however, some are lenient regarding revealing one’s feet. <ref>Mishna Brurah 2:1 writes that since in his part of the world people covered their feet even in the summer one should put on one’s socks under the blanket if possible, however, Aruch HaShulchan 2:1 is lenient. </ref>
# One should make sure to cover one’s body at least up to the breast bone and on one’s arms at least up to the elbow. Some are lenient regarding short sleeve shirts. <Ref>Mishna Brurah 2:1 writes that one should cover one’s body up to the breast bone and up to one’s elbows. However, Rav Nevinsal in BeYitzchak Yikra 2:1 quotes Rav Shlomo Zalman who was lenient regarding short sleeve shirts (see there). </ref>
# There is what to rely on to change in a bathroom stall without being concerned about one being temporarily undressed, since it is a closed private area. <Ref>Kaf HaChaim 3:13 </ref>

==Bathing==
# In a men's bathhouse where it is common to walk around naked and is impossible to bathe otherwise, it is permissible to do so. <ref> Halacha Brurah 2:1 </ref> The same is true of when one bathes in a river. When one goes in to bath one should not cover one’s private part because otherwise it looks like one is covering up one’s [[Brit Milah]], however, upon coming out of the water one should cover one’s private part. <ref>Mishna Brurah 2:1, Aruch HaShulchan 2:1 </ref>
# When bathing or dipping in the Mikvah, one should be careful to unclothe and get dressed as close to the water as possible. <Ref>Otzar Halachot 2:3 </ref>

==Sources==
<references/>
[[Category:Morning Routine]]
[[Category:Orach Chaim]]

==Sources==
<references/>

Order of the Day

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Ikesultan: Ikesultan moved page Order of the Day to Daily Torah Study

#REDIRECT [[Daily Torah Study]]

Daily Torah Study

2018-04-19T03:05:20Z

Ikesultan: Ikesultan moved page Order of the Day to Daily Torah Study

==Learning Torah Daily after Shacharit==
===Those Who Are Capable of Studying===
# After [[Shacharit]] one should learn Torah <ref>Shulchan Aruch 155:1 </ref> as Chazal say anyone who goes from the shul to the Bet Midrash to learn is zoche to see the Shechina. <Ref>[[Brachot]] 64a based on Tehilim 84:8- “Vayalchu MeChayil El Chayil El Elohim Betzion” </ref>
# One should establish a set time to learn every day, that one will not allow to pass even if one stands to lose a lot. <ref> Tur and S”A 155:1. Gra 155:3 sources it in Gemara Sanhedrin 99bs which says that someone who learns inconsistently is compared to an adulteress wife, Mishna Brurah 155:5 sources it in the Yerushalmi Sotah Perek 9 , and Halacha Brurah (Shaare Tzion 155:2) adds that another source can be Yerushalmi Brachot (end of Brachot) that someone who learns inconsistently is violating the Brit Torah. </ref> Yet, someone who trusts Hashem (has Emunah) will certainly not lose money by learning as Hashem rewards doubly. <Ref> Halacha Brurah 155:1; yet, as with the reward for all Mitzvot, the reward is not necessarily meant for this world. </ref>
# If one is forced and greatly pressured to miss one's set time for learning, one should learn one pasuk or halacha. <ref>Magen Avraham 155:1 in name of Emek Bracha, Mishna Brurah 155:4, and Halacha Brurah 155:1 </ref> and make up the time for learning later in the day or at night. <ref>Magen Giborim (Eleph HaMagen 155:3), Mishna Brurah 155:4, and Halacha Brurah 155:1 based on Eruvin 65a which says that Rav Acha would regularly learn a certain amount every day and when he could not because of business he would make it up at night. Mor Ukesiah writes similarly 155 that one should learn a fixed amount of time daily but if one learns at a certain time for different intervals everyday then if one needs to go to business one can make it up later that day or in the night. </ref>
# Someone who is capable of learning Torah and is able to think of new ideas (Chiddushim), but rather than learning properly, instead opts to spend their time simply reading Tehilim or Zohar without understanding it, may be considered using their time of learning inefficiently ([[bitul Torah]]). <ref> [http://www.hebrewbooks.org/pdfpager.aspx?req=34575&st=&pgnum=188 Pela Yoetz (Mareechet Yediha)], Halacha Brurah 155:6 </ref>

===Those Who Are Not Capable of Studying===
# Even someone who does not know how to learn at all should walk to the Bet Midrash (when the Tzibbur sets a time to learn) since one also gets rewarded for walking. <Ref> Rama 155:1 (explained by Mishna Brurah 155:7) based on Talmedei Rabbenu Yonah (Brachot 4a).</ref> One also gets reward for staying in the Bet Midrash and also for hearing words of Torah <ref> Mishna Brurah 155:6 based on Devarim Rabba Ki Tetze, quoted in Halacha Brurah 155:6. </ref> Additionally, he can sit and think about how to improve his ways. <ref>Rama 155:1 states that a person who absolutely has no intellectual capacity to learn any portion of torah at all should nonetheless walk to the Beit Midrash and think about his ways, which are valuable on their own!</ref>
# One who does not know how to learn should support those who do and will get reward for their Torah like the deal between Yissachar and Zevulun. <ref>Tur and S”A Y”D 246:6 based on Bereshit Rabba 99:9. </ref>
# Someone who knows how to learn Torah a little should learn what he understands rather than just read without any understanding. <Ref> Halacha Brurah 155:6 </ref>

==Sources==
<references/>
[[Category:Halachic Hashkafa]]
[[Category:Morning Routine]]
[[Category:Orach Chaim]]
[[Category:Prayer]]

Birkat Hamazon

2018-04-18T13:34:59Z

Ikesultan: /* If one is in doubt if one said Birkat HaMazon */

[[Birkat HaMazon]] is a special prayer said after eating a meal with bread, thanking God for the food He has given us, as well as beseeching Him to keep providing for us, among other [[Tefillah|Tefillot]]. It contains several blessings, composed by numerous people, including Moshe Rabbeinu, Yehoshua, King David, and Rabban Gamliel. Special insertions are made for the [[Yom tov|Yamim Tovim]], [[Shabbat]], [[Chanukah]], and [[Purim]].
==Preparations for Birkat HaMazon==
# One must not remove the tablecloth or the bread from the table until after those who have eaten have recited Birkat HaMazon. <ref> Yalkut Yosef, Berachot II, 180:1 </ref>
# One should leave bread on the table or else he will never experience Hashem's blessing. <ref> Yalkut Yosef, Berachot II, 180:2 </ref>
# If one eats a sandwich and is not seated at a table then he should leave some bread in his lunch box for Birkat HaMazon so that it will be possible for Hashem's blessing to come to him. Nowadays, it is sufficient to leave crumbs for this purpose. <ref> Yalkut Yosef, Berachot II, 180:3 </ref>

==Interruptions in Birkat HaMazon==
# One shouldn’t interrupt Birkat HaMazon at all to answer or greet someone. <Ref>S”A 183:8 writes that some say that in regards to greeting or answering someone Birkat HaMazon is judged like [[Shemona Esreh]] when one doesn't interrupt to answer anyone. Halacha Brurah 183:28 writes that this opinion quoted in Shulchan Aruch is accepted as Halacha. The Mishna Brurahh 183:1 explains that Birkat HaMazon is similar to [[Shemona Esreh]] in that it may only be said in one place and not while one is moving. </ref>
# According to Ashkenazim, one should finish before the mezamen (the one who lead the [[Zimmun]]) finishes each Bracha so that one can answer [[Amen]] to his Bracha, however, the Sephardic minhag is not to answer [[Amen]] during Birkat HaMazon.<ref>Halacha Brurah 183:27</ref>
# One shouldn't interrupt in the first three [[Brachot]] of Birkat HaMazon to answer [[Kaddish]], [[Kedusha]], or [[Barchu]], however, in the middle of the fourth Bracha one may answer [[Kaddish]] or [[Kedusha]] as long as one already said Baruch Atta Hashem Elokenu Melech HaOlam and part of the middle of the Bracha. <ref>Yabia Omer 1:11, Yalkut Yosef 183:5</ref>
# It is proper not to interrupt in middle of the Harachaman section of Birkat HaMazon, however, according to the strict halacha it is permissible to interrupt at that point, yet if one is [[making Birkat HaMazon over wine]] one shouldn't interrupt.<ref>Yalkut Yosef (vol 3, p 265)</ref>
# It is permissible to answer [[Kaddish]], [[Kedusha]], or [[Amen]] to a Bracha in the Harachaman section of Birkat HaMazon.<Ref>Yalkut Yosef (vol 3, p 265)</ref>

==Saying it sitting==
# One should sit during Birkat HaMazon whether one ate while seated or standing for at least the four [[Brachot]] of Birkat HaMazon. <Ref>S”A 183:9, Mishna Brurah 183:31, Tosafot [[Berachot]] 51b, Chazon Ovadia [[Berachot]] page 84 , Kitzur Shulchan Aruch 44:6</ref>
# If one was traveling on the road and ate while traveling he may say Birkat HaMazon also while traveling. <Ref>S”A 183:11, Mishna Brurah 183:36 </ref>
# One should sit while making a [[Bracha Achat Mein Shalosh]] at least when it’s for [[Mezonot]] ([[Al HaMichya]]). <Ref>S”A 183:10, Mishna Brurah 183:35 quoting the Gra </ref>
# It’s forbidden to say Birkat HaMazon or any Bracha while doing work. <Ref>S”A 183:12, Mishna Brurah 183:37 </ref>

==If one left where one ate==
# If one ate and left that place intentionally, one must return to the place where one ate and if one made Birkat HaMazon in the second place one has fulfilled one’s obligation after the fact. If one ate and left that place unintentionally, one should return to the place where one ate unless there’s a great need. <Ref>S”A 184:1, Mishna Brurah 184:5, 184:7 </ref>
# This is only the case if one doesn’t have bread with him in the second place, however, if one has bread in the second place, one may eat it there (eat a piece even if it’s less than a [[Kezayit]]) and then make Birkat HaMazon there. (This doesn’t mean that one may leave one’s place initially but only in a after the fact situation.) <Ref>S”A 184:2 </ref>
# According to Ashkenazim, [[Al HaMichya]] should be said in the place where one ate and so if one left it would have the same law as Birkat HaMazon. <Ref>Mishna Brurah 184:12 quoting the Gra </ref>
==If one is in doubt if one said Birkat HaMazon==
# If one ate and was full and now is unsure whether one said Birkat HaMazon, preferably one should have another [[Kezayit]] (upon which one should wash and say [[HaMotzei]]) and then say Birkat HaMazon, however, the strict law is that one should said Birkat HaMazon in cases of doubt. <Ref>Shulchan Aruch 184:4, Mishna Brurah 184:15, Kaf HaChaim 184:15, Yalkut Yosef 184:3</ref> Some say that if a person was full because of all of the food he ate and not because of the bread alone he shouldn't repeat Birkat Hamazon if he's in doubt. Others don't distinguish.<ref>
* Pri Megadim E"A 184:8 has a doubt whether someone who was full because of the rest of the food he ate is obligated in Birkat Hamazon Biblically or he is only Biblically obligated if he is full because of the bread. Tzlach Brachot 48a s.v. mdkatal assumes like the second explanation of the Pri Megadim. Biur Halacha 184:6 s.v. bkezayit cites the Pri Megadim but discusses whether the Radvaz 6:2224 (cited by Shaarei Teshuva 197) is a proof against the Pri Megadim. The Radvaz says that if one completed becoming full on bread he is Biblically obligated to say Birkat Hamazon and he isn't clear whether one started to eat other food or bread as part of another meal. Chazon Ish OC 34:3 agreed with the Pri Megadim and says that one isn't Biblically obligated unless one is primarily full on the bread. Daf Al Hadaf Brachot 48a cites Kitvei Madmor Mgur 33 from the Sfat Emet who rejects the proof from Brachot 48a and sides with the Pri Megadim. Divrei Shalom OC 2:46 has the same rejection.
* Daf Al Hadaf Brachot 48a cites Kovetz Bet Aharaon Vyisrael 16:5:9 who tries to prove that all foods combine to a Biblical obligation of Birkat Hamazon from Rashi (though Rashi is in disagreement with the Bahag). Also cited there are the Halachot Ketanot 2:227 and Keren Ldovid 48 who agree. Baal Hameor Brachot 29a s.v. amar seems to be a clear proof against the Pri Megadim. Divrei Shalom shows how the Baal Hameor might not be a proof. Igrot Moshe OC 4:41 agrees with Halachot Ketanot. Halacha Brurah (Otzrot Yosef 7:6) holds that although it is a dispute if one is in doubt one should repeat Birkat Hamazon since there is a safek safeka, since some rishonim hold that eating a kezayit generates a Biblical obligation, and even according to the other rishonim some hold that all of the foods in the meal combine to a Biblical obligation. He quotes that his father in Halichot olam (v. 2 Chukkat n. 6), Yechava Daat 6:10 in note, and Chazon Ovadia Brachot p. 238 agrees.
* Based on the Pri Megadim, Divrei Shalom concludes that if a person has a doubt if he said Birkat Hamazon and was only full because of the other foods and not just because of the bread he shouldn't repeat the Birkat Hamazon. Ben Ish Chai Chukkat 10, Kaf Hachaim 184:24, and Or Letzion 2:13:6 agree.</ref>
# If a person ate bread and is full but is in doubt whether he said Birkat HaMazon, one must go back and say Birkat HaMazon. According to Ashkenazim, one should say the entire Birkat HaMazon, whereas according to Sephardim, one should only say the first 3 [[Brachot]]. <Ref> Shulchan Aruch 184:4 rules that if a person is in doubt whether he said Birkat HaMazon he has to go back and say it since Birkat HaMazon is deoraitta we don’t apply the general rule of Safek [[Brachot]] Lehakel. Mishna Brurah 184:13 based on Magen Avraham 184:7 comments that when one repeats the [[benching]] one must say all four [[Brachot]] even though the fourth one is only derabbanan so that people don’t disregard its importance. see also Pri Chadash 209 who brings a different reason that you should recite even the 4th beracha. However, the Sephardic acharonim including the Kaf HaChaim (184:15), Sh"t Ohr Letzion 2:13:4, and Yalkut Yosef ([[Brachot]] pg 282) argue that since the fourth Bracha is derabbanan we apply the rule of Safek [[Brachot]] without concern for a remote possibility of those who will degrade the fourth Bracha. </ref>
# If a person ate a [[Kezayit]] of bread but wasn’t full, and now is in doubt whether he said Birkat HaMazon he shouldn’t go back and make Birkat HaMazon, but it’s preferable to wash again, make [[Hamotzei]], eat a [[Kezayit]] and make Birkat HaMazon. <Ref> Shulchan Aruch 184:4. Mishna Brurah 184:15 writes that according to many Rishonim only if one ate and is full is one Biblically obligated, therefore if one only had a [[Kezayit]] and is in doubt whether he said Birkat HaMazon one shouldn’t go back and say it out of doubt, rather it’s preferable to wash again, make [[hamotzei]], eat a [[Kezayit]] and make Birkat HaMazon. This is also the opinion of Yalkut Yosef ([[Brachot]] 286, 184:5) and Yabia Omer OC 8:22:13.
* Rashi Brachot 48a s.v. cites the Bahag that a person isn't obligated Biblically to recite Birkat Hamazon unless one was full. Rabbinically one is obligated once one ate a kezayit. Rashi agree with the Bahag about that. Tosfot 48a s.v. ad, Tosfot Sukkah 26b s.v. vlo agree, Rosh Brachot 7:24, and Rambam Brachot 1:1 agree. However, Rashba Brachot 48a s.v. ha and Raavad Brachot 5:15 hold that there's a Biblical obligation to recite Birkat Hamazon even if one just ate a kezayit and it doesn't depend on whether one was full.</ref>
# If a person ate bread and is still thirsty because he didn't drink enough during the meal and now has a doubt whether he said Birkat HaMazon, some say he should repeat Birkat HaMazon and some say not to repeat it. <ref> Yalkut Yosef ([[Brachot]] pg 289, 184:8) writes that since the opinion of Shulchan Aruch is that even if one is still thirsty the obligation of Birkat HaMazon is Deoritta, in cases of doubt one should go back and say Birkat HaMazon. However, Kaf HaChaim 184:26, Ben Ish Chai, and Or Letzion 13:6 hold that since there's an opinion that Birkat HaMazon is only Derabbanan if one is still thirsty one shouldn't go back and say Birkat HaMazon. Rama 197:4 cites the opinion of the Mordechai that if one was thirsty and didn't drink one's obligation in Birchat Hamazon is only rabbinic. He is only concerned for his opinion initially.</ref>
# A woman who ate bread and is unsure whether she said Birkat HaMazon, she should hear it from someone else or wash again and make another [[HaMotzei]] to remove herself from doubt. However, if that's impossible, Ashkenazim hold that she may say Birkat HaMazon, but according to Sephardim she is not supposed Birkat HaMazon out of doubt. <ref> Ben Ish Chai Chukat 9, Kaf HaChaim 184:25, Sh"t Ohr Letzion 2:13:4, [[Rabbi Ovadyah Yosef]] in Sh"t Yacheve Daat 6:10, and Halacha Brurah 184:10 (explained in Sh"t Otzerot Yosef 7:7) hold that a woman is possibly obligated Deoritta (Brachot 20b) and so in a case of doubt we revert to the rule of Safek [[Brachot]] and so a woman wouldn't return and make the bracha. However, the Mishna Brurah 186:3 holds that there's enough to rely on for a woman to go back and make Birkat HaMazon if she wants. This is also the opinion of Rabbi Binyamin Zilber quoted in VeZot HaBracha (pg 351).
* [http://www.hebrewbooks.org/pdfpager.aspx?req=19550&st=&pgnum=33 Teshuva M'ahava 2:234] writes that since it is a safek safeka (similar to the case of Shach's klalei safekot YD 110:16) the woman should be exempt like the Pri Megadim 186 E"A writes about this case. Halacha Brurah (Otzrot Yosef 7:7) has the same logic. However, he believes that she should make the birkat hamazon since (1) according to the Rif she's obligated to recite birkat hamazon from the Torah, (2) even if it is a safek if she's obligated like the Rambam, perhaps she can recite the bracha since potentially making a bracha levatala is only derabbanan and (3) fulfilling a mitzvah which is the bracha itself when there is a doubt and a potential Biblical obligation is permitted even according to the Rambam. His conclusion is that she can recite the birkat hamazon but it is better for her to eat more and repeat birkat hamazon or to read the birkat hamazon without enunciating the words with her lips (hirhur). </ref>

==How long does one have to say Birkat HaMazon?==
{{How Long Does One Have to Recite Birkat Hamazon}}

==Minimum amount of bread==
# One is not obligated to recite Birkat HaMazon unless one eat a minimum of a [[Kezayit]] of bread. <Ref>S”A 168:9, 184:6, and 210:1 </ref> The amount of bread necessary in order to make [[HaMotzei]] and [[Netilat_Yadayim_for_a_meal|Netilat Yadayim]] are discussed in the articles specific to those topics.
# How large is a kzayit of bread? According to Ashkenazim the [[Kezayit]] is slightly less than one ounze of volume. A good approximation is half the center piece of a 1 lb rye bread. <ref> Halachos of [[Brachos]] Addendum 1, pg 246 </ref> According to Sephardim the [[Kezayit]] is 27 grams in weight. <ref> Yalkut Yosef 158:4 </ref> For more specific halachot about [[Kezayit]], see the [[Halachot of Kezayit]].

==In any language==
# It’s preferable to say Birkat HaMazon in Hebrew, but strictly speaking it is permissible to say it in any language one understands. <Ref>S”A 185:1, Mishna Brurah 185:1 </ref>
==Saying it aloud==
# One should say Birkat HaMazon loud enough that one can hear oneself say the words, however if one said it quietly one fulfills one’s obligation as long as one enunciated the words with one’s lips and didn’t just read or think it. <ref>S”A 185:2, Mishna Brurah 185:2, Chazon Ovadia [[Berachot]] page 94, Mikor Chaim 101:2. Birkei Yosef 185:2 as well as the Shaare Teshuva 185:1 say in the name of the Sefer Charedim that if you cannot hear yourself most poskim hold that you didn't fulfill your obligation and based on that the Chesed La'alafim 185:1 and Ben Ish Chai Chukat 7 says that you should eat more bread and say [[birkat hamazon]]. However, Chacham Ovadia Yosef in Chazon Ovadia [[Berachot]] page 94-95 says this is based on a mistaken understanding of the sefer charedim and most poskim including rif, rambam, rosh, behag, sheiltot, eshkol, Smag, Raah, Meir, Ra'avyah, Or Zarua, Rabbeinu Yerucham, Orchot Chayim, Riaz, Tur and Shulchan Aruch all hold that you have fulfilled your obligation as long as you enunciated the words with your lips and therefore you wouldn't need to go back to eat more bread. </ref>
# It’s better to say Birkat HaMazon out loud in order to inspire having proper intent and also on [[Shabbat]] and [[Yom Tov]] it’ll help make sure one doesn’t forget adding the appropriate paragraphs. <Ref>Mishna Brurah 185:3 </ref>

==Reciting Birkat Hamazon in the Presence of Feces or Urine==
# It’s forbidden to say any Bracha or Torah within 4 [[amot]] of feces. However, after the fact, if one said Birkat HaMazon one should say Birkat HaMazon again, but if one said Birkat Mazon within 4 [[amot]] of urine one doesn’t go back to make Birkat Hamazon. <Ref>S”A 185:4, Mishna Brurah 185:7-8 </ref>

==Who's obligated to say Birkat HaMazon==
# There is a dispute whether women are obligated in Birkat HaMazon on Torah level or only Rabbinically. Therefore, if a woman ate bread and is full and is now unsure whether she said Birkat HaMazon, there’s is a dispute whether she should say it to be sure and there’s what to rely on to make it to be sure. Additionally, a woman can fulfill the obligation of a man if he listens to her Birkat HaMazon, however, she shouldn’t fulfill his obligation if the man ate to satisfaction but rather one if he ate a [[Kezayit]] and not to satisfaction. <Ref>Shulchan Aruch 186:1, Mishna Brurah 186:3. See Shitat HaKadmonim (last page of bava kama) referenced on the [[Mitzvot_Aseh_SheHazman_Grama]] page regarding the obligation of women in Birkat HaMazon. </ref>
# A child, who isn't yet [[Bar Mitzvah]]'ed, is obligated to say Birkat HaMazon on a derabbanan level because of [[Chinuch]]. <ref>Shulchan Aruch 186:2. Rav Moshe HaLevi (Birkat Hashem v. 2, p. 317) writes that after the fact a child who said the Birkat HaMazon in order to fulfill the obligation of an adult has fulfilled his obligation. Rabbi Mansour on [http://www.dailyhalacha.com/displayRead.asp?readID=1584 dailyhalacha.com] quotes this as halacha. </ref>Therefore, a child can't fulfill the obligation of an adult who doesn't know how to say Birkat HaMazon unless the adult didn't eat until he was satisfied, otherwise the adult is obligated on a deoritta level to say Birkat HaMazon and can't fulfill his obligation with that of a child.<ref>Shulchan Aruch 186:2. Mishna Brurah 186:6 writes that a child shouldn't fulfill the obligation of a woman because perhaps the woman's obligation is deoritta whereas the child's is only derabbanan. Mishna Brurah 186:7 adds that there is a dispute whether a child who didn't eat to satisfaction can fulfill the obligation of an adult considering that the child is only obligation by force of two derabbanan factors. He concludes that one should be stringent. </ref>
# Some say that children from the age of 6 should say Birkat Hamazon. <ref>[http://www.dailyhalacha.com/displayRead.asp?readID=1584 Rabbi Mansour on dailyhalacha.com] writes that parents should ensure that children from the age of 6 say Birkat HaMazon.</ref>

==One Who Does Not Know Birkat HaMazon In Its Entirety==
# If one only knows the first three [[Brachot]] of Birkat HaMazon one should say those [[Brachot]], however, if one only knows some of the first three [[Brachot]] but not all of them, according to Sephardim, he shouldn’t say Birkat HaMazon at all, but according to Ashkenazim, if he was full then he should say the [[Brachot]] he knows. <Ref>Shulchan Aruch OC 194:3, Mishna Brurah 194:13 </ref>
==Bracha of the Guest==
# A guest should bless the homeowner who provided the food for the meal.<ref>Gemara Brachot 46a. Smag Asin 27 and Avudraham (Birchat Halechem s.v. vamrinan) cite a source from chazal that learns the idea of blessing the homeowner from the pasuk ואכלת ושבעת וברכת את ה' that את includes the bracha of a guest for the homeowner. Encyclopedia Talmudimit (Orach fnt. 72) cites the same from the Roke'ach 319.</ref> The Ashkenazic minhag is to recite shortened bracha "הרחמן הוא יברך את בעל הבית הזה" but it is better to recite the full text of the bracha "יהי רצון שלא יבוש ולא יכלם בעל הבית הזה לא בעולם הזה ולא בעולם הבא ויצליח בכל נכסיו ויהיו נכסיו מוצלחים וקרובים לעיר ולא ישלוט שטן במעשי ידיו ואל יזדקק לפניו שום דבר חטא והרהור עון מעתה ועד עולם".<ref>The full text is found in the Gemara Brachot 46a and is codified by Shulchan Aruch 201:1. The Mishna Brurah 201:5 points out that the minhag is to recite a shortened text of the bracha but really we should recite the longer one. Piskei Teshuvot 201 fnt. 9 cites the Teshuvot Vehanhagot 2:122 writes that the Griz was careful to say the text of the Gemara. He also cites the Sidur Yavetz who disapproves of the shortened text.</ref>
# Some say that children should recite the bracha of guests for their parents, whether they're unmarried<ref>Magen Avraham 201:2, Kaf Hachaim 201:13, Piskei Teshuvot 201:1, Vezot Habracha p. 143 quoting Rav Elyashiv</ref> or married.<ref>Piskei Teshuvot 201:1 in clarifying the Magen Avraham.</ref>
# It applies equally to the one leading the zimun and everyone else.<ref>Aruch Hashulchan 201:3, Ben Ish Chai (Shana Rishona Shalach 24). Shaar Hatziyun 201:15 also writes that he doesn't know why the Magen Avraham holds that it only applies to the one leading the zimun but the minhag is that everyone says it.</ref>
# Someone paying for his meal doesn't need to recite the bracha of a guest.<ref>Magen Avraham 201:2, Kaf Hachaim 201:11, Aruch Hashulchan 201:2</ref>
# Some say that yeshiva students eating a meal paid for by the donors to the yeshiva should say the bracha of a guest for the donors.<ref>Or Letzion 2:46:33</ref> Others however hold that they are exempt.<ref>Vezot Habracha p. 143 quotes Rav Elyashiv as saying that the yeshiva students are exempt since there's no specific homeowner. Shevet Halevi 11:51 writes that the yeshiva students are exempt since we don't fulfill others in birkat hamazon with zimun and maybe there's no obligation of a bracha of a guest today and also the homeowners don't eat with the students. See there for more reasons. He concludes that they are exempt from the actual text but should still bless the donors out of gratitude. Piskei Teshuvot 201 fnt. 5 points out that according to the Shulchan Aruch Harav 201:4 that there's no obligation of a bracha of a guest when the homeowner isn't eating with them.</ref>
# Someone who had his meal sponsored and is now eating in another place according to some poskim he should nonetheless recite the bracha of a guest on behalf of the one who paid for the meal.<ref>The Piskei Teshuvot 201:1 cites the Mekor Chaim of Chovot Yair 193:3 that a guest should recite the bracha even if the homeowner isn't there.</ref> Others say that he's exempt.<ref>Shulchan Aruch Harav 201:4 writes that a guest is exempt if he's not in front of the homeowner. Vezot Habracha p. 143 quotes Rav Mordechai Eliyahu that the minhag is only to recite the bracha of a guest when eating with the homeowner.</ref>
# The minhag is to say the bracha of a guest after the harachaman's.<ref>Vezot Habracha p. 143 citing Rav Mordechai Eliyahu</ref> However, some say that it is should be said immediately after the fourth bracha.<ref>Griz (Likutei Hagriz 2:13 cited by Dirshu 201:5), Bet Baruch 125 cited by Vezot Habracha p. 143</ref>
# The bracha of a guest is said on Shabbat and Yom Tov and it isn't considered asking requests on Shabbat since it is part of the regular brachot we say everyday.<ref>Divrei Shalom 2:49 based on Bet Yosef 188:4 quoting the Shibolei Haleket</ref>

==Making Birkat HaMazon Over Wine==
# It’s preferable to make a Birkat HaMazon over a cup of wine when making a [[Zimmun]] of three. <Ref>S”A 182:1, Kitzur Shulchan Aruch 45:1, Mishna Brurah 182:4 </ref>
# When reciting Birkat Hamazon over a cup of wine, one should raise up the cup of wine a [[Tefach]].<ref>S”A 183:4 states that when making Birkat Hamazon over a cup of wine one should raise it up a [[Tefach]].</ref>
# However, if one doesn’t have wine in the house one may use Chamer Medina (a drink which is drunk in the country but isn’t water). <Ref>Kitzur Shulchan Aruch 45:1, Mishna Brurah 182:14 </ref>
# If one drank from the cup of wine the cup is considered tainted and unfit for making on it Birkat HaMazon until one fixes it by filling it up with wine or water. <Ref>S”S 182:3 and 182:6</ref>
# The cup used in [[making Birkat HaMazon over wine]] should be washed out in the inside and outside before it is used, however, if it is already clean it doesn't need to be cleaned.<ref>Shulchan Aruch 183:1</ref>
# The cup of wine should be filled up completely. <Ref>Rama 183:2</ref>
# The cup of wine must have a [[Reviyit]] as a minimum, but it is preferable to have it filled up completely. Some have the practice to fill it up so that it spills over the sides and some don't fill it up so much that it spills over. <ref>Rama 183:2, Mishna Brurah 183:9</ref>

==Regarding Reciting Birkat Hamazon While Drunk==
# [[Avoiding Davening After Drinking Intoxicating Beverages]]

==Clearing the Table==
# One should leave some bread on the table why he says [[birkat hamazon]]. <ref> Contemporary Questions in Halacha and Hashkafa pg. 90, Shulchan Aruch 180:2 based on the Gemara in Sanhedrin 92a which says that if you don't leave bread on the table you will not see a sign of blessing. Mishna Brurah 180:2 writes that this is so we can have bread ready in case poor people come in hungry. </ref> If no bread remains one should place some other bread on the table. <ref> [http://www.dailyhalacha.com/Display.asp?ClipID=2588 Rabbi Eli Mansour] </ref>
# Some have the practice of removing the knife before birkat hamazon. <ref> Shulchan Aruch 180:5, see [http://www.dailyhalacha.com/Display.asp?ClipDate=5/20/2009 for several different explanations of this custom </ref> This applies on Shabbat and weekdays, and with plastic or metal knives. <ref> [http://www.dailyhalacha.com/Display.asp?ClipDate=5/20/2009 Rabbi Eli Mansour] </ref> This is not necessary for al hamichya of boreh nefashot after a snack <ref> Sh"t Rivivot Ephraim 1:136:2 </ref>

==Text==
===Magdil/Migdol===
# The practice is that on days [[Musaf]] is not recited in davening, the pasuk recited at the end of Birkat Hamazon is recited as magdil (מגדיל) yeshuot malko, while on days that [[Musaf]] is recited, it is changed to Migdol (מגדול) yeshuot malko. <ref> Ben Ish Chai Year 1, Parashat Chukat: Halacha 19 writes that this is based on mystical reasons </ref>
# At the end of [[Birkat HaMazon]] for [[Melava Malka]], some authorities hold that one should say say "migdol yishuot malko" like on [[shabbat]] itself, instead of "magdil yishuot"<ref> Kaf Hachaim 189:11</ref>, while others say that one should say the regular "magdil yishuot" on [[Melava Malka]] just like during the week. <ref>Yalkut Yosef (Kitzur Shulchan Aruch 300:4) </ref>

==Related Pages==
*[[Bracha Achrona]]
==Sources==
<references/>
[[Category:Brachot]]

Zimmun

2018-04-17T15:11:09Z

Ikesultan: /* Two who ate together */

==Shir HaMaalot==
# One should say [[Al Neharot Bavel]] before [[benching]] after a meal and on days when there’s no [[tachanun]] one should say [[Shir HaMaalot]] BeShuv Hashem instead. The minhag is to say [[Shir HaMaalot]] at Seudot mitzvah as well. <Ref>Kitzur Shulchan Aruch 42:5, Mishna Brurah 1:10,11, Piskei Teshuvot 1:14 in the footnote. See also [http://www.yutorah.org/lectures/lecture.cfm/744860/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Al_Naharos_Bavel_and_Shir_Hama'alos Rabbi Aryeh Lebowitz on the Ten Minute Halacha].</ref>
==Obligation of Zimmun==
# If three people eat together are obligated to make a Zimmun before [[benching]] (making [[Birkat HaMazon]]). <ref> S”A 192:1 </ref> Chazal based it on the pasuk “גדלו לה" אתי ונרוממה ה" יחדיו” <ref> Tehilim 34 </ref> and “כי שם ה" אקרא הבו גודל לאלוקונו” <ref> Devarim 30. Gemara [[Brachot]] 45 quoted by the Mishna Brurah 192:1. </ref>.
# Most authorities consider Zimmun to be a rabbinic obligation. <ref> Pri Megadim (A”A 197:2) writes that most authorities consider zimmun to be of rabbinic obligation. Chaye Adam 48:1 writes that Zimmun is derabbanan and some say it’s Deoritta. Chazon Ish (31:1) argues that Zimmun should be Deoritta. </ref>
# Zimmun could be said in any language as the purpose is to introduce the [[benching]] orally and join the group together to praise Hashem. <ref> Zohar (Balak pg 186b) writes that it’s important to precede [[benching]] with “give us a cup to bench” in Hebrew or Aramaic to introduce the [[benching]] to bring the [[kedusha]]. Mishna Brurah 192:2 quotes this and writes the minhag ashkenaz was to say Zimmun in Yiddish “Rabbotei Mir Velin Benchin”. Kol Bo (Siman 25) emphasizes the group merit of the zimmun. </ref>
# Some say that answering Zimmun is considered one of a person’s hundred [[Brachot]] every day. <Ref> Sefer Keysad Mezamnin 1:22 </ref>
# When we say the zimmun Sephardim have a practice of starting “הב לן נברך למלכא עילאה קדישא”. Then for Shabbat they insert “ברשות שבת מלכתא” and for Yom Tov “ברשות יומא טבא אושפיזא קדישא”. For Sukkot the practice is to insert “וברשות שבעה אושפיזין עלאין קדישין”.<Ref>Ben Ish Chai Korach n. 1 records the minhag to insert special requests for permission from Shabbat, Yom Tov, and the Ushpizin. Yalkut Yosef 192:1 agrees. He cites the Yafeh Llev 1:192:5 who argues that this is a real minhag and it appears as though one is believing in two gods. Also he is degrading Hashem’s dynasty by comparing it with other entities. Yalkut Yosef defends the minhag that one’s intent isn’t to compare Hashem to anything and it is just for honor to mention them. Mayim Chaim 2:17 agrees.</ref>
# Some say that one should ask permission from the wife of the host in the zimmun as well.<ref>[https://eretzhemdah.org/newsletterArticle.asp?lang=he&pageid=48&cat=1&newsletter=949&article=3637 Mareh Habazak 5:9] writes that one should ask permission from the wife of the host in the zimmun since it is socially appropriate and nice it should be obligatory. He explains that the asking permission in zimmun isn’t really asking permission but just an honor. See the Sephardim practice of mentioning Shabbat and Yom Tov in the zimmun.</ref>

==Who Should be Given the Honor of Zimmun?==
# If there are guests, the homeowner should honor one of the guests with zimmun and he can even choose one of them who isn't the greatest talmid chacham.<ref>Shulchan Aruch 201:1, Mishna Brurah 201:4</ref>
# If there's no guests, a talmid chacham should be given first right to lead zimmun, afterwards a kohen should be given the right. If the kohan isn't a talmid chacham and there's also a talmid chacham there the talmid chacham may not say that he's giving the zimmun to the kohan based on rights of a kohan but he may give him permission to do the zimmun.<ref>Shulchan Aruch 201:2. The Gemara Megillah 28a explains that a talmid chacham who gives the zimmun to the kohan as a right of him being a kohen it is a disgrace to the Torah.</ref>
# There is no difference for zimmun if the person leading zimmun ate a kezayit of bread and isn't full or whether he's full. Similarly, there's no difference if he ate and drank or just ate. That is only for leading zimmun but not if one person is actually being motzei another person their obligation in Birkat Hamazon.<ref>Mishna Brurah 197:23 writes that even though regarding the obligation of Birchat Hamazon it matters if a person only ate a kezayit or is full or whether they drank, if everyone is fulfilling their own obligation it isn't relevant for zimmun.</ref>

== Who has the obligation?==
# There is only an obligation to have a zimmun if three or more people eat together. The three conditions to be considered “together” is that those who are eating 1) eat while seated, 2) sit at one table, and 3) start or end the meal together. <ref> Shulchan Aruch 193:2 writes that a third person can join two that already started eating if he is “Koveh” (establishes his place) with them. Mishna Brurah 193:21 writes that if one doesn’t eat while sitting and eat at the same table one isn’t considered as being Koveh with the others. Magen Avraham 195:2 and Mishna Brurah 197:3 also include the requirement of sitting at the same table. </ref> They are considered starting together if they all start to eat the first kezayit of bread while the others are still eating that first kezayit.<ref>Tosfot Brachot 45a s.v. shelosha, Vezot Habracha p. 131 citing Rav Elyashiv and Rav Tzvi Weber. He also quotes Rav Sheinberg who said that if they went to wash at the same time it is like they started together.</ref>
===Zimmun When They Didn't Establish Together===
# If two groups ate in different places in the same house and they could see from one group to another, if they have intent (when they began the meal) to join for Zimmun they may join, however, if if they didn’t have intent, then according to Sephardim they may not join for Zimmun, but according to Ashkenazim it’s a dispute whether they may join for zimmun. <Ref>Shulchan Aruch OC 195:1, Mishna Brurah 195:6 </ref>
## If in a school or yeshiva, the students go to lunch at the same time, the group can make Zimmun together even if they sit at separate tables as long as they can see from one table to another. Even if they don’t have enough at each table to make their own Zimmun of ten, they can join together to make a Zimmun of ten. However, it’s preferable that they one time actual say verbally that they intend to eat together. <ref> Yalkut Yosef (vol 3 pg 375) </ref>
# If three people aren’t obligated to make Zimmun as they didn’t join their meals together sitting, on the same table, and starting or finishing together they may not have a zimmun.<ref> Rama 193:3 writes that even if three people aren’t obligated in Zimmun it’s preferable that they make Zimmun because of Berov Am Hadrat Melech, that it’s preferable to honor Hashem in multitudes. Mishna Brurah 193:23 writes that the same would apply if there are more than 3 people. However, Magen Avraham in name of many poskim that since one can’t fulfill the [[Birkat HaMazon]] for another person one is also not allowed to make a zimmun together. Mishna Brurah 193:24 concludes that the Magen Avraham is more logical. Vezot Habracha p. 134 concurs.</ref> Some say that if they sat together but they just started and ended at different times they that they can have a zimmun together.<ref>Rav Shlomo Zalman Auerbach (Minchat Shlomo Brachot 45a cited by Dirshu 193:22)</ref>

==If a Member of the Zimmun Left or Benched==
# If three ate together and were obligated in Zimmun and one forgot about Zimmun and said [[Birkat HaMazon]] then the other two can say zimmun with the third. <Ref>Shulchan Aruch 194:1 </ref> However, if one of the group answered Zimmun with another group he can’t answer another zimmun of three. <Ref>Rama 194:1 </ref>
# If three ate together and one person left he could be called back and Zimmun could be said even if he’s standing by the door next to them, however he should say [[Birkat HaMazon]] where he ate. However, if ten people ate together and one left he should be called back and everyone should sit down for Zimmun. <Ref>Gemara Brachot 45b, Shulchan Aruch OC 194:2, Mishna Brurah 194:8 </ref>

==A Zimmun of Ten==
# If ten people ate bread together, they are supposed to add the word Elokenu in the Zimmun.<ref>Shulchan Aruch 192:1</ref>
# If seven people ate bread and three people ate a [[kezayit]] of another food or drank a [[reviyit]] of a drink<ref>The Kol Bo 25 cited by Bet Yosef has a doubt whether those joining have to eat a kezayit or reviyit of drink to join or anything is sufficient. Shulchan Aruch rules that a kezayit of food or reviyit of drink is necessary.</ref> other than water, they can join together for a Zimmun with the insertion of Elokenu. If there are only six people who ate bread they can't make a Zimmun with Elokenu. <ref>Shulchan Aruch 197:2. Rav is quoted in Gemara Brachot 48a as saying that if one of the ten ate a vegetable he can join for a zimmun. Tosfot s.v. tisha adds that even drinking counts like eating. Rambam Brachot 5:8, Tur and Shulchan Aruch 197:2 codify this gemara.
* Rabbi Zeira asked whether two or three people who ate a vegetable can join and Rav Yehuda told him that they could. Rabbi Zeira didn't ask whether four who ate vegetables can join because he thought that you need a significant majority. Rabbi Yirmiya argued that four could join which there is still a majority of those who had bread. Rashi understands that Rabbi Zeira didn't ask original because of his idea but really he regretted that he didn't ask about four. The Bet Yosef 197:2 explains for the Rambam and others that Rabbi Zeira was steadfast in his opinion that four can't join. Interestingly, the Or Zaruah 1:197 cited by Bet Yosef in fact holds that four can join. Shulchan Aruch doesn't hold like the Or Zaruah.</ref>
# According to Sephardim, one doesn't have to stand for the word Elokenu in the Zimmun. <ref>Halacha Brurah 192:12</ref> Some Ashkenazim have the custom to stand for the word Elokenu in a zimmun of ten, however those who don't stand have what to rely on.<Ref>Sh"t Bear Moshe 1:2 compares standing for Elokenu of zimmun to standing for barchu and concludes that one should stand but if one doesn't there is what to rely upon. [https://www.yutorah.org/sidebar/lecture.cfm/897474/rabbi-hershel-schachter/berachos-87-44b-45b-lishmor-chukav-zman-tefillin-muktzeh-mayim-letzmao-zimmun-/ Rav Schachter (Brachot Shiur 87 at the end)] said that Rav Soloveitchik's minhag was not to stand for Elokenu of zimmun of ten but those who do stand think that it is like a dvar shebekedusha (Kesef Mishna Brachot 5:7).
* Is Zimmun a Dvar Shebekedusha? The Rambam Brachot 5:7 writes that even though women can have a zimun on their own they can’t have a zimun of ten with Elokenu. (Interestingly, the Sefer Meorot Brachot 45a argues on the Rambam.) Kesef Mishna Brachot 5:7 explains that a zimun with Elokenu is a dvar shebekedusha. Meiri Brachot 47b s.v. nashim, Bach 199:7, Perisha 199:16, Ateret Tzvi 199:5, and Mishna Brurah 199:15 agree with this statement explicitly. However, Even Haazel Brachot 5:7 and Divrei Yirmiyahu Brachot 5:7 argue that zimun with Elokenu really isn’t a dvar shebekedusha but requires a minyan for the respect of Hashem’s name (Brachot 45b) and that’s why a child can join for zimun. (See Meiri who tries to address this.) Kavod Yom Tov Brachot 5:7 provides a compromise calling it a minor dvar shebekedusha.</ref>

==Two who ate together==
# Three who ate together must do Zimmun and each one is not allowed to leave the Zimmun. However, if there’s six or more in the Zimmun, the group is allowed to split into two groups of three. If there’s ten then each one isn’t allowed to leave the Zimmun as they are obligated in Zimmun with a mentioning of Hashem’s name. However, if there’s twenty the group may split into two groups of ten. <Ref>S”A 193:1 </ref>
# Some say that it’s always preferable to join together in a larger group while others contend that once one is joining in a group of three or ten there’s no obligation to join in a larger group. <Ref>Rama 193:2, Mishna Brurah 193:11 </ref>
# If three people ate together in the beginning or they finished together (and it’s considered as if they finished together if they still would eat something had if be brought to them) then there’s an obligation of Zimmun. <Ref>Mishna Brurah 193:19 </ref>
# Two who ate together aren't obligated in Zimmun and therefore, they should say [[Birkat HaMazon]] to themselves.<ref>The Gemara Brachot discusses whether two people can create a zimmun. Rabbi Yochanan holds that two people can't have a zimmun but Rav holds they can. The Rif 33a, Rosh Brachot 7:6, Or Zaruah Brachot n. 184, and Rambam Brachot 5:16 hold like Rabbi Yochanan. Shulchan Aruch 193:1 codifies the opinion of Rabbi Yochanan. </ref> However, if one of them doesn’t know how to say [[Birkat HaMazon]] and the other does, then the one who knows may say it aloud and fulfill the obligation of the one who doesn't know as long as the one saying has intent to fulfill the obligation of the other, and the one listening has intent to fulfill his obligation. <ref>Gemara 45b establishes that if someone doesn't know how to say birkat hamazon he can fulfill his obligation by listening to someone who does know how to say birkat hamazon. Rif 33a, Rosh 6:7, Rambam Brachot 5:15, and Shulchan Aruch 193:1 quote this as the halacha. </ref>
# According to many opinions it is crucial that the one who is listening understand the [[Birkat HaMazon]]. Some poskim are lenient and add that such was the minhag. <Ref>Tosfot Brachot 45b s.v. shani concludes that if a person doesn't understand the birkat hamazon he can't fulfill his obligation with a zimmun. Mordechai, Or Zaruah Brachot n. 186, Rabbenu Yonah Brachot 33a s.v. vnira, and Rosh Brachot 7:6 agree. However, the Rosh cites Rashi who held that even if those listening don't understand they can fulfill their obligation by listening to birkat hamazon in Hebrew as we find by Megillah 17a. Tur and Shulchan Aruch 193:1 hold like the Tosfot. Darkei Moshe 193:1 writes that the minhag is to rely on Rashi. Magen Avraham 193:2 and Mishna Brurah 193:5 accept the Darkei Moshe.
* The Birkat Avraham 9:287 (cited by Olot Tamid 193:2) writes that even Shulchan Aruch would accept that for a zimmun of three it is possible to fulfill the obligation of someone who doesn't understand Hebrew and it is only an issue if there's only two people. However, the Olot Tamid argues that Shulchan Aruch doesn't distinguish. (Tosfot Brachot 45b s.v. shani explicitly is against the Birkat Avraham.) Biur Halacha 193:1 s.v. eino cites the Birkat Avraham.</ref>
===Two Who Ate Bread and a Third Ate Other Foods===
# If two people ate bread and a third person ate a [[kezayit]] of another food, some rishonim hold that they may not join together to make a zimmun, while other rishonim hold that they may join together for a zimmun. Ideally the third person should eat bread and join for a zimmun. If he doesn't want to, they can join for a zimmun of three. <Ref>
* Rif Brachot 35b holds that someone who ate something besides bread can be counted for a zimmun of ten and not for a zimmun of three. Rambam Brachot 5:8, Rashba Brachot 48a s.v. ulinyan, and Sar Mkusi (Tosfot Brachot 48a s.v. tisha) agree. However, the Ri (Tosfot Brachot 48a s.v. tisha), Rabbenu Yonah 35b s.v. vafilu, and Rosh Brachot 7:21 argue that there’s no distinction between a zimun of three and ten and one person who ate something besides bread can join a zimun of three.
* According to Tosfot unlike Rif and Rambam, what do you need to eat? Tosfot 48a s.v. tisha says that anything including a drink is sufficient. Bet Yosef 197:3 cites the Kol Bo 25 who says that you can only join a zimmun of three if you ate mezonot.
* Shulchan Aruch 197:3 writes that there are three opinions as to whether two who ate bread may join in a zimmun with a third person who didn't eat bread. The first opinion holds that one may not join together for a three person zimmun unless all three people ate bread. The second opinion holds that they may join together as long as the third person ate [[mezonot]]. The last opinion holds that as long as the third person ate anything, they may join together for a zimmun. Shulchan Aruch writes that in order to avoid a dispute one should not allow a third person who doesn't want to eat bread to join with the first two who are eating bread. The Mishna Brurah 197:22, however, writes that the minhag is in accordance with the last opinion allowing a zimmun of three as long as the third person ate something. Halacha Brurah 197:12 also writes that some are lenient. Chacham Ovadia Yosef in Sh"t Yechave Daat 4:13 (in the footnote) quotes the Knesset HaGedola who says that the minhag is to allow a zimmun of three as long as the third person ate something. He explains that the only reason Shulchan Aruch said one should avoid such a zimmun is because in his day people used to listen to the [[birkat hamazon]] of the leader of the zimmun, however, nowadays since everyone says the [[birkat hamazon]] to themselves such a zimmun is allowed. Mishna Brurah 197:20 notes that the third person must eat at least a [[kezayit]] in order to obligate a bracha achrona. Kitzur Shulchan Aruch 45:10, Shulchan Aruch 196:3, and Ben Ish Chai (Korach n. 5) say that ideally the third person joining two others who ate bread for a zimmun should have at least a kazayit of mezonot or wine but it is permissible to join as long as he had a kazayit of any other fruit, vegetable, or drink besides water. </ref>
# If two people eat bread together and a third person ate a [[kezayit]] of another food, if one of those who ate bread said [[Birkat HaMazon]] without Zimmun, many poskim hold that there is no obligation of Zimmun.<ref>Beiur Halacha 194:1 s.v. Echad cites the Eliyah Rabba who has a safek about this and concludes that there is no obligation for Zimmin. He quotes the Maamar Mordechai, Birkei Yosef, and Magen Giborim as agreeing. Sefer Keysad Mezamnin (9:22, p. 123) concurs.</ref>
# If two people eat bread together and a third person ate a [[kezayit]] of another food, if the one who ate the other food said a [[Bracha Achrona]] without Zimmun, there is no obligation of Zimmun.<ref>Chaye Adam 48:1 writes that if two people eat bread together and a third person ate a [[kezayit]] of another food, if the one who ate the other food said a [[Bracha Achrona]] without Zimmun, there is no obligation of Zimmun since the one who ate food other than bread had a non-permanent meal to begin with and has already made a bracha achrona. Sefer Keysad Mezamnin (9:20, p. 122) concurs.</ref>

==Who can join a Zimmun==
===Women===
# Women who ate with a group of men who became obligated to make a zimmun are obligated to join in their zimmun. <ref>Kitzur Shulchan Aruch 45:22</ref>
# Women who ate together are obligated to make a zimmun and even if their are ten woman they say the zimmun as if they were a group of three. <ref>Shulchan Aruch 199:6</ref>

===Children===
# The Ashkenazic minhag is not to include children under Bar mitzvah for zimmun<Ref>Rama 199:10, Kitzur Shulchan Aruch 45:22 </ref>, while the Sephardic minhag is to include children of age 6 who know to whom they are [[saying Birkat HaMazon]]. Some are Machmir for age 9 in general, or, at least, for zimmun BaShem <ref>
====Counting a Kattan in General====
The Gemara (Berachot 47b-48a) has a series of statements about being able to make a zimmun with two people and a Sefer Torah, Shabbat, or just by virtue of the fact that they're both Talmidei Chachamim who can speak in Halacha. Then, the Gemara quotes R' Yochanan that one can make a zimmun with a Kattan Poreach, and then it brings a Baraita to support that. Afterwards, the Gemara says the Halacha does not follow any of the above statements rather, the Halacha follows Rav Nachman that a Kattan who knows to whom we pray may be counted towards a zimmun. The Gemara continues to bring a story about how Rabbah asked young Abaye and Rava whom we recite Birkat Hamazon to and how they answered correctly.
 
* There are three basic approaches in the Rishonim as to how to read the Gemara, resulting in the following opinions regarding whom we count for a zimmun.
# The Rif (Berachot 35a) quotes Rav Hai Gaon who holds one may count any Kattan who knows whom we say Birkat Hamazon to, even from nine or ten years old. Rambam (Bracha 5:7) and Rabbenu Yonah (Brachot 35a s.v. aval) agree. He mentions that a child can be counted from eight or nine years old.
# Rabbeinu Chananel (quoted by Rabbenu Yonah) is of the opinion that a twelve year old, similar to a concept we find by [[Nedarim]] (Mufla Samuch LaIsh), may be counted for a Minyan, if he knows to whom we recite Birkat Hamazon. Ramban (Chidushim Brachot 48a) rejects this opinion saying that it is without proof.
# The Rosh (Berachot 7:20) is strict for a Yerushalmi that one may never count anyone below the age of thirteen for a Minyan. Tosfot 48a s.v. leyt agrees. The Beit Yosef (199:10) adds that the Hagahot Maimoniot (Berachot 5:6), Samag (Aseh 27), and Maharik (Shoresh 49) also hold like the Rosh, and Rabbeinu Yonah testifies that many of his contemporary Chachamim acted that way.
# The Raavad (as quoted by Ramban Chidushim Brachot 48a, see Raavad on Rif Brachot 35b) argues that a child can join for a zimmun of ten and not three. Tur 199:10 quotes Rabbenu Peretz and Rav Hai Goan who make such a distinction. Ramban (Milchamot 35b and Chidushim 48a) argues that there's no difference. Also, the Rambam Brachot 5:7 explicitly writes that there's no distinction. Shulchan Aruch 199:10 rules like the Rambam. How many children can join for a zimun of ten? The Bet Yosef 199:10 cites the Kol Bo (ch. 25) who says that we can even have 3 children. The Baal Hameor Brachot 35b holds that you can join even 4 children for a zimun. The Ramban Milchamot 35b argues only one. Also, the Shiltei HaGiborim Brachot 35a n. 5 citing the Riaz says only one child can join. Magen Avraham 199:6 and Birkei Yosef 199:3 hold like the Riaz to only join one child for a zimun of ten.
* In the end, Shulchan Aruch OC 199:10, rules like the Rif and Rambam against the Rosh. Rabbenu Yonah Brachot 35b s.v. aval writes that a child can join for a zimmun but not for a minyan since for zimmun each person can fulfill their own obligation of Birkat Hamazon, however, for minyan the Dvar Shebekedusha is something that only a congregation can say and not an individual. Magen Avraham 199:6 agrees. The Darkei Moshe 199:4 says their Minhag is like the Rosh. (See Yabia Omer OC 4:9:2-3 and OC 1:42:4 regarding the distinction between using a Kattan for zimmun and not for Tefillah).
====A Lower Age Limit====
The Bet Yosef (199:10) discusses according to those who include a child whether there is a specific age limit. The Rif 35a mentions the child has to be nine or ten, Rabbenu Yonah 35a s.v. katan quotes the Rif as holding eight or nine, and Rambam Brachot 5:7 says seven or eight. The Bet Yosef writes that it seems that these ages aren't specific as long as they really know who they are saying Birkat Hamazon to. However, he cites the Rashba (Berachot 48a s.v. vleyt) and Rivash (Siman 451) both hold that the child needs to be a certain age of Chinuch and not just that he knows to whom he is saying Birkat Hamazon. Shulchan Aruch 199:10 writes that we include a child for zimmun and it isn't clear from what age. Gra on 199:10 assumes that he follows the Rivash.
 
The Magen Avraham 199:6 writes nine or ten. Birkei Yosef 199:4 writes that even though it seems Shulchan Aruch really a child can be counted even as old as six years old, we should be strict for the Magen Avraham since many opinions don't like like the Rif in the first place and it is possible that he himself would only say it from nine years old specifically. In Shiurei Beracha (199:2) he found the Sefer HaOrah of Rashi ch. 44 who also says from the age of nine or ten. The footnotes of Peat David points out that this quote is from the Rif but certainly wasn't authored by Rashi. Machatzit HaShekel 199:6 agrees with Chida.
 
The Maamar Mordechai (199:4) broadens the discussion about this comment of the Magen Avraham. Every child reaches chinuch at a different age, so the Magen Avraham was just picking one and intended for us to be Somech on what it says in Beit Yosef. He disagrees with the Chidah's reading of the Magen Avraham and thinks that it's Lefaresh and not Lachalok, and he finishes by pointing to 284:4.
 
The Kaf HaChaim (199:29) and Piskei Teshuvot (199:5) are Machmir for the Chidah.
 
In Yabia Omer (2:OC:13:11), regarding the how old a child must be for one to answer Amen to his Beracha, Rav Ovadia says that the Chidah strayed from the Kav and there's no need to be Machmir as there's no Beracha Levatala. Therefore, he paskens from six. Elsewhere (OC 8:25:8) he adds a Rov that Chareidi kids know whom they're mevarech to and that one can use a Safek Sefeka if he's not sure if the kid is six.
 
The Ben Ish Chai (Shanah Rishonah Korach 11) says from age nine, but Rav Ovadia (Yabia Omer 9:OC 91:8:3) says Lo Dak (as is Mashma from his Lashon about Maran and the Minhag of Baghdad following Maran), unlike the Kaf HaChaim (199:29) who took it literally. It seems to be Bedaat Maran, so it would depend how you read the Magen Avraham, (like the Chidah or the Maamar Mordechai). Either way, the Ben Ish Chai recommends finding a Gadol if possible.
 
The Ohr Letzion (2:13:11) distinguishes between a zimmun of three and one of ten. For the former, six years old is sufficient, but one should be machmir for a zimmun bashem for nine years. Rav David Yosef (Halacha Berurah 199:13) disagrees on behalf of his father, though there is no Hasaga in Rav Ovadia's Hearot on the volume (9:108).
 
Vezot HaBeracha (pg 132) paskens like Chacham Ben Tzion, and Rav Mordechai Eliyahu comments that he disagrees and even allows for zimmun of ten from age six. The latter emphasizes that each Kattan Lifum Chorfeh, everybody reaches that point of understanding at a different age. The fact that Rav Mordechai Eliyahu holds from age six may be a good indication that he read the Ben Ish Chai like Rav Ovadia.
 
The Birkat Hashem (2:6:25) is also lenient from age six for both 3 and 10, and in footnote 90, he gives three explanations for why we should not follow the Birkei Yosef's Chumra. Firstly, the Chidah might not have meant it LeHoraah, but rather for Yechidim, as he described in Choshen Mishpat 25:6. Next, it's just not Muchrach, and, lastly, had he seen the other Rishonim and understood the Rif, he would have been Chozer Bo.
 
See further in Yechaveh Daat 4:13 and Yitzchak Yeranen 5:11.

</ref>
#Those who include Ketanim may do so for both a zimmun of three and a zimmun of ten<ref>The Tur (199:10) quotes a dispute between the Rambam (5:7), who says he can be Mitztaref for both a regular zimmun and a zimmun baShem, and R' Peretz, who holds that it's only for a zimmun of ten. The Beit Yosef adds that the latter is also the opinion of Rav Hai Gaon, Tosafot (48a DH veleit), and the Mordechai (Berachot 172) quoting Rabbeinu Tam. He explains that they holds such because we're more strict about zimmun of three than a zimmun of ten, however, the Mordechai records that the Rabbeinu Tam didn't want to rely on his opinion in practice. The Orchot Chaim (39) quotes the Raavad (Temim Deim n. 1) as also holding this way because we go out of our way to enable making a zimmun of ten to praise Hashem with His name but a zimmun of three is insufficient reason to for us to accept the minor. The Shulchan Aruch (199:10) paskens like the Rambam.
</ref> but not Panim Chadashot or Sheva Berachot.<ref>The Kaf HaChaim (199:31) quotes Poskim who say that a Kattan may not, however, count towards a Minyan or Panim Chaddashot for Sheva Berachot. This is also the ruling of Rav Mordechai Eliyahu (in his comments to Vezot HaBeracha pg. 132). See also Yalkut Yosef.</ref>
#The Kattan should have have bread in order to be counted for three.<ref>The Birkat Hashem (vol. 2 ch. 6:25 fn. 90) says that to join a zimmun of three, he has to eat bread or Mezonot, not just a vegetable based on a Safek Sefeka. Although, for ten, even a vegetable is sufficient.</ref>
# Contemporary Poskim agree that this does not extend including one Kattan regardless of the size of zimmun.<ref>Rav Yosef Karo (Beit Yosef 199:10) quotes the Kol Bo (Siman 25) that there must always be a Rov Nikar of Gedolim, so a regular zimmun can have a maximum of one Kattan and a zimmun of ten can have up to three.
* The Mishnah Brurah 199:25 quotes the Magen Avraham (199:6) quoting the Shiltei HaGibborim (Berachot 35 1:5) that only one Kattan may be counted. In the Shaar HaTziun (199:14) he says the Magen Avraham and Birkei Yosef both say this bedaat Maran. Upon reading the Birkei Yosef (199:3), it's clear that the Chidah felt Maran actually holds like the Kol Bo, who allows one to use many Ketanim as long as there's a Rov Nikar of Gedolim. Rather, the Birkei Yosef was being Machmir for the Riaz, because many poskim sound that way. This really isn't a Shaylah for Ashkenazim.
* The Kaf HaChaim (199:30), Birkat Hashem (vol. 2 ch. 6:25), Halacha Berurah (199:13), Yalkut Yosef 199:4 (199:6 in Kitzur Shulchan Aruch), and Piskei Teshuvot (199:5) all hold say one may only use one Kattan regardless. The Birkat Hashem quotes many Sepharadi Poskim, such as the Birkei Yosef, Erech HaShulchan (199:2), Kaf HaChaim ibid, Siddur Beit Menuchah, Chessed LeAlaphim, and Yechaved Daat 4:13.</ref>
#If a Sepharadi, Ashkenazi, and Kattan (Sepharadi) eat bread together, they may make a zimmun if the Sepharadi leads. If they're ten total, consisting of eight Sepharadim, and Ashkenazi, and a Kattan, they Sepharadim may make a zimmun baShem, but the Ashkenazim should answer quietly without Hashem's name in a way that no one will notice the omission.<ref>VeZot HaBeracha (pg. 132) quotes the ruling of R' Chaim Pinchas Sheinberg and Rav Mordechai Eliyahu that if a Sepharadi, Ashkenazi, and Kattan eat together, they may make a zimmun and the Sepharadi should be Mezamen. Moreover, Rav Shlomo Zalman Auerbach holds that if they're eight Sepharadim, an Askenazi, and a Kattan, one of the Sepharadim should make a zimmun BaShem, but the Ashkenazi should answer quietly without the Shem. This is also the ruling of the Piskei Teshuvot (199:5) and it's quoted in Yalkut Yosef (Heb-Eng) there.</ref>
#Three Ketanim who eat together may not make their own zimmun<ref>The Perishah had a Girsa in the Tur that ketanim could make their own zimmun, but the Kaf HaChaim (199:18) points out from Maamar Mordechai (199:2) and Yafeh LeLev (199:2) that the Turim printed from the times of Maran and the Bach did not have that Girsa. Neither did the Rambam or Shulchan Aruch themselves. Rav David Yosef (Halacha Berurah 199:14) says that three ketanim who eat together should not make their own zimmun.</ref>
# Ashkenazi Ketanim should still answer to a zimmun that they hear according to how much they ate with those bentching.<ref>The Piskei Teshuvot (199:5) says that they should answer as appropriate to other people's zimmun based on [[Chinuch]] if they ate together with those making a zimmun.</ref>
#Some say that two adult women and a female minor who eat together may make a zimmun.<ref>The Kaf HaChaim (199:21) sounds like they have to be three Gedolot. The Hebrew-English Yalkut Yosef in the footnotes quotes a Maayan Omer (pg 305) that says it's permissible.</ref>

==Zimmun after someone already Benched==
# If three people ate bread together, and one forgot to wait for Zimmun, the other two can do Zimmun with the one who already Benched. <ref> S”A 194:1 writes that if one out of three people in a Zimmun said [[Birkat HaMazon]] they can still make a Zimmun to fulfill the obligation of the two and the one who said [[Birkat HaMazon]] will not fulfill his obligation because a Zimmun must be said before [[Birkat HaMazon]]. </ref>
# If three people ate together, two ate bread and one ate a [[Kezayit]] of something else or drank a [[Revi'it]] of a drink (other than water) are obligated to make Zimmun. <ref> Mishna Brurah 197:20 writes that if one out of three people ate a [[Kezayit]] of a food (other than bread) or drank a reviyat of drinks (other than water), the three people can still make Zimmun. </ref>
# If one of three only had a [[Kezayit]] of another food or a reviyat of drinks, and one of those who ate bread forgot to wait for Zimmun and Benched, the other one who ate bread can no longer make Zimmun. <Ref> Mishna Brurah 197:9 </ref>
# If one of three only had a [[Kezayit]] of another food or a reviyat of drinks, and the one who didn’t eat bread forgot to wait for Zimmun and made [[Bracha Achrona]], the other two who ate bread can no longer make Zimmun. <Ref> Mishna Brurah 194 (Beiur Halacha s.v. Echad Mehem) quotes tha Eliya Rabba who is unsure whether the one who ate bread and didn’t make [[Birkat HaMazon]] can make Zimmun and concludes that since there’s only one who is obligated (and can fulfill their obligation) they can’t make Zimmun. Such is also the opinion of the Birkei Yosef, Mamer Mordechai, and Magen Giborim. </ref>

==Safek Zimmun==
# If there’s a doubt whether Zimmun was made or not (or in general a doubt concerning Zimmun) one should be strict to say Zimmun and in a Zimmun of 10 one shouldn’t add Hashem’s name. <ref> Mishna Brurah (Beiur Halacha 197 s.v. Imahem) quotes the Pri Megadim and Chaye Adam who write that if there’s a safek by zimmun one should say it however by the Zimmun of ten people one shouldn’t say it because it includes Hashem’s name.</ref>
==Eating after the Zimmun==
# If two of the three people want to have a zimmun and one person isn't finished they can have a zimmun and the one who didn't finish will answer the zimmun and then continue to eat and recite birkat hamazon after he finishes eating. <ref>Gemara Brachot 45b, Shulchan Aruch OC 200:1</ref>
# How much of Birkat Hamazon does he have to heard before he can start eating again? Ashkenazim need to wait until the mezamen finishes Hazan Et Hakol, but Sephardim can eat immediately after they hear the mezamen say baruch she'achalnu ubituvo chayinu.<ref>Tosfot Brachot 46a s.v. ad understands that the gemara is discussing when you listen to a zimmun and plan to eat again how much of birkat hamazon do you need to listen to and he says we hold like Rav Sheshet that you need to listen until Hazan Et Hakol. However, the Rosh Brachot 7:12 cites Tosfot and then cites the Rif who follows Rav Nachman who says zimun ends at baruch she'achalnu. Shulchan Aruch 200:2 rule like Rav Nachman and Rama like Rav Sheshet.</ref>
# If one of the three people is finished eating and the other two don't mind they are allowed to be nice and let the one who finished do zimmun and then they'll continue to eat after the zimmun.<ref>Gemara Brachot 45b records the story with Rav Papa and someone else stopped their meal for one other, which the Gemara says isn't necessary but is considered going beyond the letter of the law. Shulchan Aruch 200:1 codifies this.</ref>

==Saying [[Birkat HaMazon]] aloud==
# The original establishment was that the one doing Zimmun would read the entire [[Birkat HaMazon]] out loud. Nowadays, the practice is that everyone say it silently to themselves. <Ref> Vezot HaBracha (pg 128, chapter 14) quotes that Panim Meirot that the original establishment was that one person say it aloud and everyone listen. However, S”A 183:7 writes that the practice that should be followed nowadays is that one person say it aloud and everyone to follow along Bracha by Bracha. </ref>
# According to Ashkenazim it’s preferable to finish the Bracha before the Mezamen (one doing the Zimmun) and then when the Mezamen finishes answer [[Amen]]. According to Sephardim there’s no reason to finish before the Mezamen and if one did, nonetheless, one doesn’t answer [[Amen]]. <Ref>S”A and Rama 183:7, Vezot HaBracha (pg 128, chapter 14) </ref> See further on the [[Birkat HaMazon]] page.
# If it’s difficult to listen to the entire [[Birkat HaMazon]] out loud one should at least listen to the primary part of the Bracha, which according to Sephardim is Birkat Hazimmun (the words “Baruch SheAchalnu…Chayinu”) and according to Ashkenazim is through Birkat HaZan (the first Bracha of [[Birkat HaMazon]]). Therefore according to Ashkenazim the Mezamen (even if he is Sephardi) must say the first Bracha out loud and everyone should say it silently along with the Mezamen. <Ref>S”A and Rama 200:1 identify clearly the crucial part of Zimmun, according to S”A it is the Zimmun of Baruch SheAchalnu and according to the Rama it is including the first Bracha. Mishna Brurah 183:28 holds that Ashkenazim should at least say the first Bracha quietly together with the Mezamen and those who have the minhag that everyone just says it to themselves are mistaken. This is also the opinion of Vezot HaBracha (pg 129, chapter 14) and he warns that not doing so is against the halacha. Vezot HaBracha (pg 335) quotes Rav Wosner in Kovetz MeBet Levi (Nissan 5758) who defends the minhag slightly. Yalkut Yosef (vol 3 pg 371) says that a Sephardi who is a Mezamen for Ashkenazim should say the first Bracha out loud. [https://www.yutorah.org/sidebar/lecture.cfm/897474/rabbi-hershel-schachter/berachos-87-44b-45b-lishmor-chukav-zman-tefillin-muktzeh-mayim-letzmao-zimmun-/ Rav Schachter in Brachot Shiur 87 (min 70)] said that Ashkenazim should have the mezamen say the entire birkat hamazon out loud slowly and everyone say it along with him and if they don't so they aren't fulfilling zimun.</ref>
# According to Ashkenazim, if there’s a large group and those [[benching]] will not hear the Mezamen until the end of the first Bracha it’s preferable for the group to separate into groups of three so that it’s possible to hear the Mezamen until the end of the first Bracha. <Ref>Mishna Brurah 193:17, Vezot HaBracha (pg 129, chapter 14) also quotes the Chazon Ish who argues but still quotes the Mishna Brurah as the primary opinion. </ref>
# It’s preferable that the Mezamen not use a microphone for Zimmun but rather someone with a loud voice do the Zimmun. <Ref>Vezot HaBracha (pg 129, chapter 14) </ref>

==Procedure and Text of Zimmun==
# The Mezamen, who is leading the zimmun, should invite everyone to say [[Birkat HaMazon]]. It may be said in any language. If one wants to say this invitation in Hebrew, one should say "Ten Lanu Kos UNivarech" (if one is [[saying Birkat HaMazon]] over a cup of wine) or "Bau UNivarech" (if one isn't [[saying Birkat HaMazon]] over a cup of wine). If one wants to say this invitation in Aramiac, one should say "Hav Lan UNivarech" or an extended version of this is "Hav Lan VeNivrich LeMalka Iylah Kiddisha", which many Sephardim have the custom of saying. If one wants to say this in Yiddush, the phrase one should say is "Rabbotai Mir Velin Benchin". <ref>The Magen Avraham (Intro to 192) quotes the Zohar which says that words of [[kedusha]] require preparation and that is the basis for the minhag to invite everyone to say Birkat Hamazon. The Magen Avraham writes that the Ashkenazic minhag was to say it in Yiddish with the words "Rabbotai Mir Velin Benchin". The Mishna Brurah 192:2 adds that it may be said in Hebrew with either the phrase "Ten Lanu Kos UNivarech" (if one is [[saying Birkat HaMazon]] over a cup of wine) or "Bau UNivarech" (if one isn't [[saying Birkat HaMazon]] over a cup of wine). The Kitzur Shulchan Aruch 45:6 adds that this invitation could be said in Aramiac with the words "Hav Lan UNivarech." Rav Mordechai Eliyahu (comments to Kitzur Shulchan Aruch 45:12) writes that the Sephardic minhag is to say this invitation in Aramiac with the words "Hav Lan VeNivrich LeMalka Iylah Kiddisha." </ref>
# Those who are participating in the Zimmun should answer to this invitation, according to Ashkenazim, "Yehey Shem Hashem Mivorach MeAtah VeAd Olam", and according to Sephardim, "Shamayim". <ref>The Magen Avraham (Intro to 192), Mishna Brurah 192:2, and Kitzur Shulchan Aruch 45:6 records the Ashkenazic minhag to answer the invitation with the pasuk "Yehey Shem Hashem Mivorach MeAtah VeAd Olam". Rav Mordechai Eliyahu (comments to Kitzur Shulchan Aruch 45:12) writes that the Sephardic minhag is that those participating in the [[Birkat HaMazon]] answer "Shamayim," meaning, that this should be done with the permission of heaven.</ref>
# After the invitation, the mezamen should begin the actual zimmun by saying "Nivarech She'achalnu Meshelo" or with an extended version of "Birshut Malka Iylah Kiddisha UBirshutchem, Nivarach She'achalnu Meshelo", as is the custom of some Sephardim. <ref>Shulchan Aruch 192:1 writes that the mezamen should begin the zimmun by saying "Nivarech She'achalnu Meshelo". Rav Mordechai Eliyahu (comments to Kitzur Shulchan Aruch 45:12) writes that the Sephardic minhag is the mezamen starts the zimmun with the words "Birshut Malka Iylah Kiddisha UBirshutchem, Nivarach She'achalnu Meshelo."</ref>
# Those participating in the zimmun should respond "Baruch She'achlnu Meshelo Ubituvo Chayinu." <ref>Shulchan Aruch 192:1 writes that those participating in the zimmun should respond "Baruch She'achlnu Meshelo Ubituvo Chayinu." </ref>
# Lastly, the mezamen should conclude "Baruch She'achlnu Meshelo Ubituvo Chayinu."<ref>Shulchan Aruch 192:1 writes that the mezamen should conclude "Baruch She'achlnu Meshelo Ubituvo Chayinu."</ref>
# If one hears Zimmun but didn’t eat should answer “Baruch UMevurach Shemo Tamid Leolam VaEd” - ברוך ומבורך שמו תמיד לעולם ועד - which has an acronym בושת לו. <Ref>S”A 198:1, Kitzur Shulchan Aruch 45:20, Vezot HaBracha (pg 129, chapter 14) </ref>

==Sources==
<references/>
[[Category:Brachot]]

Zimmun

2018-04-17T14:38:52Z

Ikesultan: /* Two who ate together */

==Shir HaMaalot==
# One should say [[Al Neharot Bavel]] before [[benching]] after a meal and on days when there’s no [[tachanun]] one should say [[Shir HaMaalot]] BeShuv Hashem instead. The minhag is to say [[Shir HaMaalot]] at Seudot mitzvah as well. <Ref>Kitzur Shulchan Aruch 42:5, Mishna Brurah 1:10,11, Piskei Teshuvot 1:14 in the footnote. See also [http://www.yutorah.org/lectures/lecture.cfm/744860/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Al_Naharos_Bavel_and_Shir_Hama'alos Rabbi Aryeh Lebowitz on the Ten Minute Halacha].</ref>
==Obligation of Zimmun==
# If three people eat together are obligated to make a Zimmun before [[benching]] (making [[Birkat HaMazon]]). <ref> S”A 192:1 </ref> Chazal based it on the pasuk “גדלו לה" אתי ונרוממה ה" יחדיו” <ref> Tehilim 34 </ref> and “כי שם ה" אקרא הבו גודל לאלוקונו” <ref> Devarim 30. Gemara [[Brachot]] 45 quoted by the Mishna Brurah 192:1. </ref>.
# Most authorities consider Zimmun to be a rabbinic obligation. <ref> Pri Megadim (A”A 197:2) writes that most authorities consider zimmun to be of rabbinic obligation. Chaye Adam 48:1 writes that Zimmun is derabbanan and some say it’s Deoritta. Chazon Ish (31:1) argues that Zimmun should be Deoritta. </ref>
# Zimmun could be said in any language as the purpose is to introduce the [[benching]] orally and join the group together to praise Hashem. <ref> Zohar (Balak pg 186b) writes that it’s important to precede [[benching]] with “give us a cup to bench” in Hebrew or Aramaic to introduce the [[benching]] to bring the [[kedusha]]. Mishna Brurah 192:2 quotes this and writes the minhag ashkenaz was to say Zimmun in Yiddish “Rabbotei Mir Velin Benchin”. Kol Bo (Siman 25) emphasizes the group merit of the zimmun. </ref>
# Some say that answering Zimmun is considered one of a person’s hundred [[Brachot]] every day. <Ref> Sefer Keysad Mezamnin 1:22 </ref>
# When we say the zimmun Sephardim have a practice of starting “הב לן נברך למלכא עילאה קדישא”. Then for Shabbat they insert “ברשות שבת מלכתא” and for Yom Tov “ברשות יומא טבא אושפיזא קדישא”. For Sukkot the practice is to insert “וברשות שבעה אושפיזין עלאין קדישין”.<Ref>Ben Ish Chai Korach n. 1 records the minhag to insert special requests for permission from Shabbat, Yom Tov, and the Ushpizin. Yalkut Yosef 192:1 agrees. He cites the Yafeh Llev 1:192:5 who argues that this is a real minhag and it appears as though one is believing in two gods. Also he is degrading Hashem’s dynasty by comparing it with other entities. Yalkut Yosef defends the minhag that one’s intent isn’t to compare Hashem to anything and it is just for honor to mention them. Mayim Chaim 2:17 agrees.</ref>
# Some say that one should ask permission from the wife of the host in the zimmun as well.<ref>[https://eretzhemdah.org/newsletterArticle.asp?lang=he&pageid=48&cat=1&newsletter=949&article=3637 Mareh Habazak 5:9] writes that one should ask permission from the wife of the host in the zimmun since it is socially appropriate and nice it should be obligatory. He explains that the asking permission in zimmun isn’t really asking permission but just an honor. See the Sephardim practice of mentioning Shabbat and Yom Tov in the zimmun.</ref>

==Who Should be Given the Honor of Zimmun?==
# If there are guests, the homeowner should honor one of the guests with zimmun and he can even choose one of them who isn't the greatest talmid chacham.<ref>Shulchan Aruch 201:1, Mishna Brurah 201:4</ref>
# If there's no guests, a talmid chacham should be given first right to lead zimmun, afterwards a kohen should be given the right. If the kohan isn't a talmid chacham and there's also a talmid chacham there the talmid chacham may not say that he's giving the zimmun to the kohan based on rights of a kohan but he may give him permission to do the zimmun.<ref>Shulchan Aruch 201:2. The Gemara Megillah 28a explains that a talmid chacham who gives the zimmun to the kohan as a right of him being a kohen it is a disgrace to the Torah.</ref>
# There is no difference for zimmun if the person leading zimmun ate a kezayit of bread and isn't full or whether he's full. Similarly, there's no difference if he ate and drank or just ate. That is only for leading zimmun but not if one person is actually being motzei another person their obligation in Birkat Hamazon.<ref>Mishna Brurah 197:23 writes that even though regarding the obligation of Birchat Hamazon it matters if a person only ate a kezayit or is full or whether they drank, if everyone is fulfilling their own obligation it isn't relevant for zimmun.</ref>

== Who has the obligation?==
# There is only an obligation to have a zimmun if three or more people eat together. The three conditions to be considered “together” is that those who are eating 1) eat while seated, 2) sit at one table, and 3) start or end the meal together. <ref> Shulchan Aruch 193:2 writes that a third person can join two that already started eating if he is “Koveh” (establishes his place) with them. Mishna Brurah 193:21 writes that if one doesn’t eat while sitting and eat at the same table one isn’t considered as being Koveh with the others. Magen Avraham 195:2 and Mishna Brurah 197:3 also include the requirement of sitting at the same table. </ref> They are considered starting together if they all start to eat the first kezayit of bread while the others are still eating that first kezayit.<ref>Tosfot Brachot 45a s.v. shelosha, Vezot Habracha p. 131 citing Rav Elyashiv and Rav Tzvi Weber. He also quotes Rav Sheinberg who said that if they went to wash at the same time it is like they started together.</ref>
===Zimmun When They Didn't Establish Together===
# If two groups ate in different places in the same house and they could see from one group to another, if they have intent (when they began the meal) to join for Zimmun they may join, however, if if they didn’t have intent, then according to Sephardim they may not join for Zimmun, but according to Ashkenazim it’s a dispute whether they may join for zimmun. <Ref>Shulchan Aruch OC 195:1, Mishna Brurah 195:6 </ref>
## If in a school or yeshiva, the students go to lunch at the same time, the group can make Zimmun together even if they sit at separate tables as long as they can see from one table to another. Even if they don’t have enough at each table to make their own Zimmun of ten, they can join together to make a Zimmun of ten. However, it’s preferable that they one time actual say verbally that they intend to eat together. <ref> Yalkut Yosef (vol 3 pg 375) </ref>
# If three people aren’t obligated to make Zimmun as they didn’t join their meals together sitting, on the same table, and starting or finishing together they may not have a zimmun.<ref> Rama 193:3 writes that even if three people aren’t obligated in Zimmun it’s preferable that they make Zimmun because of Berov Am Hadrat Melech, that it’s preferable to honor Hashem in multitudes. Mishna Brurah 193:23 writes that the same would apply if there are more than 3 people. However, Magen Avraham in name of many poskim that since one can’t fulfill the [[Birkat HaMazon]] for another person one is also not allowed to make a zimmun together. Mishna Brurah 193:24 concludes that the Magen Avraham is more logical. Vezot Habracha p. 134 concurs.</ref> Some say that if they sat together but they just started and ended at different times they that they can have a zimmun together.<ref>Rav Shlomo Zalman Auerbach (Minchat Shlomo Brachot 45a cited by Dirshu 193:22)</ref>

==If a Member of the Zimmun Left or Benched==
# If three ate together and were obligated in Zimmun and one forgot about Zimmun and said [[Birkat HaMazon]] then the other two can say zimmun with the third. <Ref>Shulchan Aruch 194:1 </ref> However, if one of the group answered Zimmun with another group he can’t answer another zimmun of three. <Ref>Rama 194:1 </ref>
# If three ate together and one person left he could be called back and Zimmun could be said even if he’s standing by the door next to them, however he should say [[Birkat HaMazon]] where he ate. However, if ten people ate together and one left he should be called back and everyone should sit down for Zimmun. <Ref>Gemara Brachot 45b, Shulchan Aruch OC 194:2, Mishna Brurah 194:8 </ref>

==A Zimmun of Ten==
# If ten people ate bread together, they are supposed to add the word Elokenu in the Zimmun.<ref>Shulchan Aruch 192:1</ref>
# If seven people ate bread and three people ate a [[kezayit]] of another food or drank a [[reviyit]] of a drink<ref>The Kol Bo 25 cited by Bet Yosef has a doubt whether those joining have to eat a kezayit or reviyit of drink to join or anything is sufficient. Shulchan Aruch rules that a kezayit of food or reviyit of drink is necessary.</ref> other than water, they can join together for a Zimmun with the insertion of Elokenu. If there are only six people who ate bread they can't make a Zimmun with Elokenu. <ref>Shulchan Aruch 197:2. Rav is quoted in Gemara Brachot 48a as saying that if one of the ten ate a vegetable he can join for a zimmun. Tosfot s.v. tisha adds that even drinking counts like eating. Rambam Brachot 5:8, Tur and Shulchan Aruch 197:2 codify this gemara.
* Rabbi Zeira asked whether two or three people who ate a vegetable can join and Rav Yehuda told him that they could. Rabbi Zeira didn't ask whether four who ate vegetables can join because he thought that you need a significant majority. Rabbi Yirmiya argued that four could join which there is still a majority of those who had bread. Rashi understands that Rabbi Zeira didn't ask original because of his idea but really he regretted that he didn't ask about four. The Bet Yosef 197:2 explains for the Rambam and others that Rabbi Zeira was steadfast in his opinion that four can't join. Interestingly, the Or Zaruah 1:197 cited by Bet Yosef in fact holds that four can join. Shulchan Aruch doesn't hold like the Or Zaruah.</ref>
# According to Sephardim, one doesn't have to stand for the word Elokenu in the Zimmun. <ref>Halacha Brurah 192:12</ref> Some Ashkenazim have the custom to stand for the word Elokenu in a zimmun of ten, however those who don't stand have what to rely on.<Ref>Sh"t Bear Moshe 1:2 compares standing for Elokenu of zimmun to standing for barchu and concludes that one should stand but if one doesn't there is what to rely upon. [https://www.yutorah.org/sidebar/lecture.cfm/897474/rabbi-hershel-schachter/berachos-87-44b-45b-lishmor-chukav-zman-tefillin-muktzeh-mayim-letzmao-zimmun-/ Rav Schachter (Brachot Shiur 87 at the end)] said that Rav Soloveitchik's minhag was not to stand for Elokenu of zimmun of ten but those who do stand think that it is like a dvar shebekedusha (Kesef Mishna Brachot 5:7).
* Is Zimmun a Dvar Shebekedusha? The Rambam Brachot 5:7 writes that even though women can have a zimun on their own they can’t have a zimun of ten with Elokenu. (Interestingly, the Sefer Meorot Brachot 45a argues on the Rambam.) Kesef Mishna Brachot 5:7 explains that a zimun with Elokenu is a dvar shebekedusha. Meiri Brachot 47b s.v. nashim, Bach 199:7, Perisha 199:16, Ateret Tzvi 199:5, and Mishna Brurah 199:15 agree with this statement explicitly. However, Even Haazel Brachot 5:7 and Divrei Yirmiyahu Brachot 5:7 argue that zimun with Elokenu really isn’t a dvar shebekedusha but requires a minyan for the respect of Hashem’s name (Brachot 45b) and that’s why a child can join for zimun. (See Meiri who tries to address this.) Kavod Yom Tov Brachot 5:7 provides a compromise calling it a minor dvar shebekedusha.</ref>

==Two who ate together==
# Three who ate together must do Zimmun and each one is not allowed to leave the Zimmun. However, if there’s six or more in the Zimmun, the group is allowed to split into two groups of three. If there’s ten then each one isn’t allowed to leave the Zimmun as they are obligated in Zimmun with a mentioning of Hashem’s name. However, if there’s twenty the group may split into two groups of ten. <Ref>S”A 193:1 </ref>
# Some say that it’s always preferable to join together in a larger group while others contend that once one is joining in a group of three or ten there’s no obligation to join in a larger group. <Ref>Rama 193:2, Mishna Brurah 193:11 </ref>
# If three people ate together in the beginning or they finished together (and it’s considered as if they finished together if they still would eat something had if be brought to them) then there’s an obligation of Zimmun. <Ref>Mishna Brurah 193:19 </ref>
# Two who ate together aren't obligated in Zimmun and therefore, they should say [[Birkat HaMazon]] to themselves.<ref>The Gemara Brachot discusses whether two people can create a zimmun. Rabbi Yochanan holds that two people can't have a zimmun but Rav holds they can. The Rif 33a, Rosh Brachot 7:6, Or Zaruah Brachot n. 184, and Rambam Brachot 5:16 hold like Rabbi Yochanan. Shulchan Aruch 193:1 codifies the opinion of Rabbi Yochanan. </ref> However, if one of them doesn’t know how to say [[Birkat HaMazon]] and the other does, then the one who knows may say it aloud and fulfill the obligation of the one who doesn't know as long as the one saying has intent to fulfill the obligation of the other, and the one listening has intent to fulfill his obligation. <ref>Gemara 45b establishes that if someone doesn't know how to say birkat hamazon he can fulfill his obligation by listening to someone who does know how to say birkat hamazon. Rif 33a, Rosh 6:7, Rambam Brachot 5:15, and Shulchan Aruch 193:1 quote this as the halacha. </ref>
# According to many opinions it is crucial that the one who is listening understand the [[Birkat HaMazon]]. Some poskim are lenient and add that such was the minhag. <Ref>Tosfot Brachot 45b s.v. shani concludes that if a person doesn't understand the birkat hamazon he can't fulfill his obligation with a zimmun. Mordechai, Or Zaruah Brachot n. 186, Rabbenu Yonah Brachot 33a s.v. vnira, and Rosh Brachot 7:6 agree. However, the Rosh cites Rashi who held that even if those listening don't understand they can fulfill their obligation by listening to birkat hamazon in Hebrew as we find by Megillah 17a. Tur and Shulchan Aruch 193:1 hold like the Tosfot. Darkei Moshe 193:1 writes that the minhag is to rely on Rashi. Magen Avraham 193:2 and Mishna Brurah 193:5 accept the Darkei Moshe. </ref>
===Two Who Ate Bread and a Third Ate Other Foods===
# If two people ate bread and a third person ate a [[kezayit]] of another food, some rishonim hold that they may not join together to make a zimmun, while other rishonim hold that they may join together for a zimmun. Ideally the third person should eat bread and join for a zimmun. If he doesn't want to, they can join for a zimmun of three. <Ref>
* Rif Brachot 35b holds that someone who ate something besides bread can be counted for a zimmun of ten and not for a zimmun of three. Rambam Brachot 5:8, Rashba Brachot 48a s.v. ulinyan, and Sar Mkusi (Tosfot Brachot 48a s.v. tisha) agree. However, the Ri (Tosfot Brachot 48a s.v. tisha), Rabbenu Yonah 35b s.v. vafilu, and Rosh Brachot 7:21 argue that there’s no distinction between a zimun of three and ten and one person who ate something besides bread can join a zimun of three.
* According to Tosfot unlike Rif and Rambam, what do you need to eat? Tosfot 48a s.v. tisha says that anything including a drink is sufficient. Bet Yosef 197:3 cites the Kol Bo 25 who says that you can only join a zimmun of three if you ate mezonot.
* Shulchan Aruch 197:3 writes that there are three opinions as to whether two who ate bread may join in a zimmun with a third person who didn't eat bread. The first opinion holds that one may not join together for a three person zimmun unless all three people ate bread. The second opinion holds that they may join together as long as the third person ate [[mezonot]]. The last opinion holds that as long as the third person ate anything, they may join together for a zimmun. Shulchan Aruch writes that in order to avoid a dispute one should not allow a third person who doesn't want to eat bread to join with the first two who are eating bread. The Mishna Brurah 197:22, however, writes that the minhag is in accordance with the last opinion allowing a zimmun of three as long as the third person ate something. Halacha Brurah 197:12 also writes that some are lenient. Chacham Ovadia Yosef in Sh"t Yechave Daat 4:13 (in the footnote) quotes the Knesset HaGedola who says that the minhag is to allow a zimmun of three as long as the third person ate something. He explains that the only reason Shulchan Aruch said one should avoid such a zimmun is because in his day people used to listen to the [[birkat hamazon]] of the leader of the zimmun, however, nowadays since everyone says the [[birkat hamazon]] to themselves such a zimmun is allowed. Mishna Brurah 197:20 notes that the third person must eat at least a [[kezayit]] in order to obligate a bracha achrona. Kitzur Shulchan Aruch 45:10, Shulchan Aruch 196:3, and Ben Ish Chai (Korach n. 5) say that ideally the third person joining two others who ate bread for a zimmun should have at least a kazayit of mezonot or wine but it is permissible to join as long as he had a kazayit of any other fruit, vegetable, or drink besides water. </ref>
# If two people eat bread together and a third person ate a [[kezayit]] of another food, if one of those who ate bread said [[Birkat HaMazon]] without Zimmun, many poskim hold that there is no obligation of Zimmun.<ref>Beiur Halacha 194:1 s.v. Echad cites the Eliyah Rabba who has a safek about this and concludes that there is no obligation for Zimmin. He quotes the Maamar Mordechai, Birkei Yosef, and Magen Giborim as agreeing. Sefer Keysad Mezamnin (9:22, p. 123) concurs.</ref>
# If two people eat bread together and a third person ate a [[kezayit]] of another food, if the one who ate the other food said a [[Bracha Achrona]] without Zimmun, there is no obligation of Zimmun.<ref>Chaye Adam 48:1 writes that if two people eat bread together and a third person ate a [[kezayit]] of another food, if the one who ate the other food said a [[Bracha Achrona]] without Zimmun, there is no obligation of Zimmun since the one who ate food other than bread had a non-permanent meal to begin with and has already made a bracha achrona. Sefer Keysad Mezamnin (9:20, p. 122) concurs.</ref>

==Who can join a Zimmun==
===Women===
# Women who ate with a group of men who became obligated to make a zimmun are obligated to join in their zimmun. <ref>Kitzur Shulchan Aruch 45:22</ref>
# Women who ate together are obligated to make a zimmun and even if their are ten woman they say the zimmun as if they were a group of three. <ref>Shulchan Aruch 199:6</ref>

===Children===
# The Ashkenazic minhag is not to include children under Bar mitzvah for zimmun<Ref>Rama 199:10, Kitzur Shulchan Aruch 45:22 </ref>, while the Sephardic minhag is to include children of age 6 who know to whom they are [[saying Birkat HaMazon]]. Some are Machmir for age 9 in general, or, at least, for zimmun BaShem <ref>
====Counting a Kattan in General====
The Gemara (Berachot 47b-48a) has a series of statements about being able to make a zimmun with two people and a Sefer Torah, Shabbat, or just by virtue of the fact that they're both Talmidei Chachamim who can speak in Halacha. Then, the Gemara quotes R' Yochanan that one can make a zimmun with a Kattan Poreach, and then it brings a Baraita to support that. Afterwards, the Gemara says the Halacha does not follow any of the above statements rather, the Halacha follows Rav Nachman that a Kattan who knows to whom we pray may be counted towards a zimmun. The Gemara continues to bring a story about how Rabbah asked young Abaye and Rava whom we recite Birkat Hamazon to and how they answered correctly.
 
* There are three basic approaches in the Rishonim as to how to read the Gemara, resulting in the following opinions regarding whom we count for a zimmun.
# The Rif (Berachot 35a) quotes Rav Hai Gaon who holds one may count any Kattan who knows whom we say Birkat Hamazon to, even from nine or ten years old. Rambam (Bracha 5:7) and Rabbenu Yonah (Brachot 35a s.v. aval) agree. He mentions that a child can be counted from eight or nine years old.
# Rabbeinu Chananel (quoted by Rabbenu Yonah) is of the opinion that a twelve year old, similar to a concept we find by [[Nedarim]] (Mufla Samuch LaIsh), may be counted for a Minyan, if he knows to whom we recite Birkat Hamazon. Ramban (Chidushim Brachot 48a) rejects this opinion saying that it is without proof.
# The Rosh (Berachot 7:20) is strict for a Yerushalmi that one may never count anyone below the age of thirteen for a Minyan. Tosfot 48a s.v. leyt agrees. The Beit Yosef (199:10) adds that the Hagahot Maimoniot (Berachot 5:6), Samag (Aseh 27), and Maharik (Shoresh 49) also hold like the Rosh, and Rabbeinu Yonah testifies that many of his contemporary Chachamim acted that way.
# The Raavad (as quoted by Ramban Chidushim Brachot 48a, see Raavad on Rif Brachot 35b) argues that a child can join for a zimmun of ten and not three. Tur 199:10 quotes Rabbenu Peretz and Rav Hai Goan who make such a distinction. Ramban (Milchamot 35b and Chidushim 48a) argues that there's no difference. Also, the Rambam Brachot 5:7 explicitly writes that there's no distinction. Shulchan Aruch 199:10 rules like the Rambam. How many children can join for a zimun of ten? The Bet Yosef 199:10 cites the Kol Bo (ch. 25) who says that we can even have 3 children. The Baal Hameor Brachot 35b holds that you can join even 4 children for a zimun. The Ramban Milchamot 35b argues only one. Also, the Shiltei HaGiborim Brachot 35a n. 5 citing the Riaz says only one child can join. Magen Avraham 199:6 and Birkei Yosef 199:3 hold like the Riaz to only join one child for a zimun of ten.
* In the end, Shulchan Aruch OC 199:10, rules like the Rif and Rambam against the Rosh. Rabbenu Yonah Brachot 35b s.v. aval writes that a child can join for a zimmun but not for a minyan since for zimmun each person can fulfill their own obligation of Birkat Hamazon, however, for minyan the Dvar Shebekedusha is something that only a congregation can say and not an individual. Magen Avraham 199:6 agrees. The Darkei Moshe 199:4 says their Minhag is like the Rosh. (See Yabia Omer OC 4:9:2-3 and OC 1:42:4 regarding the distinction between using a Kattan for zimmun and not for Tefillah).
====A Lower Age Limit====
The Bet Yosef (199:10) discusses according to those who include a child whether there is a specific age limit. The Rif 35a mentions the child has to be nine or ten, Rabbenu Yonah 35a s.v. katan quotes the Rif as holding eight or nine, and Rambam Brachot 5:7 says seven or eight. The Bet Yosef writes that it seems that these ages aren't specific as long as they really know who they are saying Birkat Hamazon to. However, he cites the Rashba (Berachot 48a s.v. vleyt) and Rivash (Siman 451) both hold that the child needs to be a certain age of Chinuch and not just that he knows to whom he is saying Birkat Hamazon. Shulchan Aruch 199:10 writes that we include a child for zimmun and it isn't clear from what age. Gra on 199:10 assumes that he follows the Rivash.
 
The Magen Avraham 199:6 writes nine or ten. Birkei Yosef 199:4 writes that even though it seems Shulchan Aruch really a child can be counted even as old as six years old, we should be strict for the Magen Avraham since many opinions don't like like the Rif in the first place and it is possible that he himself would only say it from nine years old specifically. In Shiurei Beracha (199:2) he found the Sefer HaOrah of Rashi ch. 44 who also says from the age of nine or ten. The footnotes of Peat David points out that this quote is from the Rif but certainly wasn't authored by Rashi. Machatzit HaShekel 199:6 agrees with Chida.
 
The Maamar Mordechai (199:4) broadens the discussion about this comment of the Magen Avraham. Every child reaches chinuch at a different age, so the Magen Avraham was just picking one and intended for us to be Somech on what it says in Beit Yosef. He disagrees with the Chidah's reading of the Magen Avraham and thinks that it's Lefaresh and not Lachalok, and he finishes by pointing to 284:4.
 
The Kaf HaChaim (199:29) and Piskei Teshuvot (199:5) are Machmir for the Chidah.
 
In Yabia Omer (2:OC:13:11), regarding the how old a child must be for one to answer Amen to his Beracha, Rav Ovadia says that the Chidah strayed from the Kav and there's no need to be Machmir as there's no Beracha Levatala. Therefore, he paskens from six. Elsewhere (OC 8:25:8) he adds a Rov that Chareidi kids know whom they're mevarech to and that one can use a Safek Sefeka if he's not sure if the kid is six.
 
The Ben Ish Chai (Shanah Rishonah Korach 11) says from age nine, but Rav Ovadia (Yabia Omer 9:OC 91:8:3) says Lo Dak (as is Mashma from his Lashon about Maran and the Minhag of Baghdad following Maran), unlike the Kaf HaChaim (199:29) who took it literally. It seems to be Bedaat Maran, so it would depend how you read the Magen Avraham, (like the Chidah or the Maamar Mordechai). Either way, the Ben Ish Chai recommends finding a Gadol if possible.
 
The Ohr Letzion (2:13:11) distinguishes between a zimmun of three and one of ten. For the former, six years old is sufficient, but one should be machmir for a zimmun bashem for nine years. Rav David Yosef (Halacha Berurah 199:13) disagrees on behalf of his father, though there is no Hasaga in Rav Ovadia's Hearot on the volume (9:108).
 
Vezot HaBeracha (pg 132) paskens like Chacham Ben Tzion, and Rav Mordechai Eliyahu comments that he disagrees and even allows for zimmun of ten from age six. The latter emphasizes that each Kattan Lifum Chorfeh, everybody reaches that point of understanding at a different age. The fact that Rav Mordechai Eliyahu holds from age six may be a good indication that he read the Ben Ish Chai like Rav Ovadia.
 
The Birkat Hashem (2:6:25) is also lenient from age six for both 3 and 10, and in footnote 90, he gives three explanations for why we should not follow the Birkei Yosef's Chumra. Firstly, the Chidah might not have meant it LeHoraah, but rather for Yechidim, as he described in Choshen Mishpat 25:6. Next, it's just not Muchrach, and, lastly, had he seen the other Rishonim and understood the Rif, he would have been Chozer Bo.
 
See further in Yechaveh Daat 4:13 and Yitzchak Yeranen 5:11.

</ref>
#Those who include Ketanim may do so for both a zimmun of three and a zimmun of ten<ref>The Tur (199:10) quotes a dispute between the Rambam (5:7), who says he can be Mitztaref for both a regular zimmun and a zimmun baShem, and R' Peretz, who holds that it's only for a zimmun of ten. The Beit Yosef adds that the latter is also the opinion of Rav Hai Gaon, Tosafot (48a DH veleit), and the Mordechai (Berachot 172) quoting Rabbeinu Tam. He explains that they holds such because we're more strict about zimmun of three than a zimmun of ten, however, the Mordechai records that the Rabbeinu Tam didn't want to rely on his opinion in practice. The Orchot Chaim (39) quotes the Raavad (Temim Deim n. 1) as also holding this way because we go out of our way to enable making a zimmun of ten to praise Hashem with His name but a zimmun of three is insufficient reason to for us to accept the minor. The Shulchan Aruch (199:10) paskens like the Rambam.
</ref> but not Panim Chadashot or Sheva Berachot.<ref>The Kaf HaChaim (199:31) quotes Poskim who say that a Kattan may not, however, count towards a Minyan or Panim Chaddashot for Sheva Berachot. This is also the ruling of Rav Mordechai Eliyahu (in his comments to Vezot HaBeracha pg. 132). See also Yalkut Yosef.</ref>
#The Kattan should have have bread in order to be counted for three.<ref>The Birkat Hashem (vol. 2 ch. 6:25 fn. 90) says that to join a zimmun of three, he has to eat bread or Mezonot, not just a vegetable based on a Safek Sefeka. Although, for ten, even a vegetable is sufficient.</ref>
# Contemporary Poskim agree that this does not extend including one Kattan regardless of the size of zimmun.<ref>Rav Yosef Karo (Beit Yosef 199:10) quotes the Kol Bo (Siman 25) that there must always be a Rov Nikar of Gedolim, so a regular zimmun can have a maximum of one Kattan and a zimmun of ten can have up to three.
* The Mishnah Brurah 199:25 quotes the Magen Avraham (199:6) quoting the Shiltei HaGibborim (Berachot 35 1:5) that only one Kattan may be counted. In the Shaar HaTziun (199:14) he says the Magen Avraham and Birkei Yosef both say this bedaat Maran. Upon reading the Birkei Yosef (199:3), it's clear that the Chidah felt Maran actually holds like the Kol Bo, who allows one to use many Ketanim as long as there's a Rov Nikar of Gedolim. Rather, the Birkei Yosef was being Machmir for the Riaz, because many poskim sound that way. This really isn't a Shaylah for Ashkenazim.
* The Kaf HaChaim (199:30), Birkat Hashem (vol. 2 ch. 6:25), Halacha Berurah (199:13), Yalkut Yosef 199:4 (199:6 in Kitzur Shulchan Aruch), and Piskei Teshuvot (199:5) all hold say one may only use one Kattan regardless. The Birkat Hashem quotes many Sepharadi Poskim, such as the Birkei Yosef, Erech HaShulchan (199:2), Kaf HaChaim ibid, Siddur Beit Menuchah, Chessed LeAlaphim, and Yechaved Daat 4:13.</ref>
#If a Sepharadi, Ashkenazi, and Kattan (Sepharadi) eat bread together, they may make a zimmun if the Sepharadi leads. If they're ten total, consisting of eight Sepharadim, and Ashkenazi, and a Kattan, they Sepharadim may make a zimmun baShem, but the Ashkenazim should answer quietly without Hashem's name in a way that no one will notice the omission.<ref>VeZot HaBeracha (pg. 132) quotes the ruling of R' Chaim Pinchas Sheinberg and Rav Mordechai Eliyahu that if a Sepharadi, Ashkenazi, and Kattan eat together, they may make a zimmun and the Sepharadi should be Mezamen. Moreover, Rav Shlomo Zalman Auerbach holds that if they're eight Sepharadim, an Askenazi, and a Kattan, one of the Sepharadim should make a zimmun BaShem, but the Ashkenazi should answer quietly without the Shem. This is also the ruling of the Piskei Teshuvot (199:5) and it's quoted in Yalkut Yosef (Heb-Eng) there.</ref>
#Three Ketanim who eat together may not make their own zimmun<ref>The Perishah had a Girsa in the Tur that ketanim could make their own zimmun, but the Kaf HaChaim (199:18) points out from Maamar Mordechai (199:2) and Yafeh LeLev (199:2) that the Turim printed from the times of Maran and the Bach did not have that Girsa. Neither did the Rambam or Shulchan Aruch themselves. Rav David Yosef (Halacha Berurah 199:14) says that three ketanim who eat together should not make their own zimmun.</ref>
# Ashkenazi Ketanim should still answer to a zimmun that they hear according to how much they ate with those bentching.<ref>The Piskei Teshuvot (199:5) says that they should answer as appropriate to other people's zimmun based on [[Chinuch]] if they ate together with those making a zimmun.</ref>
#Some say that two adult women and a female minor who eat together may make a zimmun.<ref>The Kaf HaChaim (199:21) sounds like they have to be three Gedolot. The Hebrew-English Yalkut Yosef in the footnotes quotes a Maayan Omer (pg 305) that says it's permissible.</ref>

==Zimmun after someone already Benched==
# If three people ate bread together, and one forgot to wait for Zimmun, the other two can do Zimmun with the one who already Benched. <ref> S”A 194:1 writes that if one out of three people in a Zimmun said [[Birkat HaMazon]] they can still make a Zimmun to fulfill the obligation of the two and the one who said [[Birkat HaMazon]] will not fulfill his obligation because a Zimmun must be said before [[Birkat HaMazon]]. </ref>
# If three people ate together, two ate bread and one ate a [[Kezayit]] of something else or drank a [[Revi'it]] of a drink (other than water) are obligated to make Zimmun. <ref> Mishna Brurah 197:20 writes that if one out of three people ate a [[Kezayit]] of a food (other than bread) or drank a reviyat of drinks (other than water), the three people can still make Zimmun. </ref>
# If one of three only had a [[Kezayit]] of another food or a reviyat of drinks, and one of those who ate bread forgot to wait for Zimmun and Benched, the other one who ate bread can no longer make Zimmun. <Ref> Mishna Brurah 197:9 </ref>
# If one of three only had a [[Kezayit]] of another food or a reviyat of drinks, and the one who didn’t eat bread forgot to wait for Zimmun and made [[Bracha Achrona]], the other two who ate bread can no longer make Zimmun. <Ref> Mishna Brurah 194 (Beiur Halacha s.v. Echad Mehem) quotes tha Eliya Rabba who is unsure whether the one who ate bread and didn’t make [[Birkat HaMazon]] can make Zimmun and concludes that since there’s only one who is obligated (and can fulfill their obligation) they can’t make Zimmun. Such is also the opinion of the Birkei Yosef, Mamer Mordechai, and Magen Giborim. </ref>

==Safek Zimmun==
# If there’s a doubt whether Zimmun was made or not (or in general a doubt concerning Zimmun) one should be strict to say Zimmun and in a Zimmun of 10 one shouldn’t add Hashem’s name. <ref> Mishna Brurah (Beiur Halacha 197 s.v. Imahem) quotes the Pri Megadim and Chaye Adam who write that if there’s a safek by zimmun one should say it however by the Zimmun of ten people one shouldn’t say it because it includes Hashem’s name.</ref>
==Eating after the Zimmun==
# If two of the three people want to have a zimmun and one person isn't finished they can have a zimmun and the one who didn't finish will answer the zimmun and then continue to eat and recite birkat hamazon after he finishes eating. <ref>Gemara Brachot 45b, Shulchan Aruch OC 200:1</ref>
# How much of Birkat Hamazon does he have to heard before he can start eating again? Ashkenazim need to wait until the mezamen finishes Hazan Et Hakol, but Sephardim can eat immediately after they hear the mezamen say baruch she'achalnu ubituvo chayinu.<ref>Tosfot Brachot 46a s.v. ad understands that the gemara is discussing when you listen to a zimmun and plan to eat again how much of birkat hamazon do you need to listen to and he says we hold like Rav Sheshet that you need to listen until Hazan Et Hakol. However, the Rosh Brachot 7:12 cites Tosfot and then cites the Rif who follows Rav Nachman who says zimun ends at baruch she'achalnu. Shulchan Aruch 200:2 rule like Rav Nachman and Rama like Rav Sheshet.</ref>
# If one of the three people is finished eating and the other two don't mind they are allowed to be nice and let the one who finished do zimmun and then they'll continue to eat after the zimmun.<ref>Gemara Brachot 45b records the story with Rav Papa and someone else stopped their meal for one other, which the Gemara says isn't necessary but is considered going beyond the letter of the law. Shulchan Aruch 200:1 codifies this.</ref>

==Saying [[Birkat HaMazon]] aloud==
# The original establishment was that the one doing Zimmun would read the entire [[Birkat HaMazon]] out loud. Nowadays, the practice is that everyone say it silently to themselves. <Ref> Vezot HaBracha (pg 128, chapter 14) quotes that Panim Meirot that the original establishment was that one person say it aloud and everyone listen. However, S”A 183:7 writes that the practice that should be followed nowadays is that one person say it aloud and everyone to follow along Bracha by Bracha. </ref>
# According to Ashkenazim it’s preferable to finish the Bracha before the Mezamen (one doing the Zimmun) and then when the Mezamen finishes answer [[Amen]]. According to Sephardim there’s no reason to finish before the Mezamen and if one did, nonetheless, one doesn’t answer [[Amen]]. <Ref>S”A and Rama 183:7, Vezot HaBracha (pg 128, chapter 14) </ref> See further on the [[Birkat HaMazon]] page.
# If it’s difficult to listen to the entire [[Birkat HaMazon]] out loud one should at least listen to the primary part of the Bracha, which according to Sephardim is Birkat Hazimmun (the words “Baruch SheAchalnu…Chayinu”) and according to Ashkenazim is through Birkat HaZan (the first Bracha of [[Birkat HaMazon]]). Therefore according to Ashkenazim the Mezamen (even if he is Sephardi) must say the first Bracha out loud and everyone should say it silently along with the Mezamen. <Ref>S”A and Rama 200:1 identify clearly the crucial part of Zimmun, according to S”A it is the Zimmun of Baruch SheAchalnu and according to the Rama it is including the first Bracha. Mishna Brurah 183:28 holds that Ashkenazim should at least say the first Bracha quietly together with the Mezamen and those who have the minhag that everyone just says it to themselves are mistaken. This is also the opinion of Vezot HaBracha (pg 129, chapter 14) and he warns that not doing so is against the halacha. Vezot HaBracha (pg 335) quotes Rav Wosner in Kovetz MeBet Levi (Nissan 5758) who defends the minhag slightly. Yalkut Yosef (vol 3 pg 371) says that a Sephardi who is a Mezamen for Ashkenazim should say the first Bracha out loud. [https://www.yutorah.org/sidebar/lecture.cfm/897474/rabbi-hershel-schachter/berachos-87-44b-45b-lishmor-chukav-zman-tefillin-muktzeh-mayim-letzmao-zimmun-/ Rav Schachter in Brachot Shiur 87 (min 70)] said that Ashkenazim should have the mezamen say the entire birkat hamazon out loud slowly and everyone say it along with him and if they don't so they aren't fulfilling zimun.</ref>
# According to Ashkenazim, if there’s a large group and those [[benching]] will not hear the Mezamen until the end of the first Bracha it’s preferable for the group to separate into groups of three so that it’s possible to hear the Mezamen until the end of the first Bracha. <Ref>Mishna Brurah 193:17, Vezot HaBracha (pg 129, chapter 14) also quotes the Chazon Ish who argues but still quotes the Mishna Brurah as the primary opinion. </ref>
# It’s preferable that the Mezamen not use a microphone for Zimmun but rather someone with a loud voice do the Zimmun. <Ref>Vezot HaBracha (pg 129, chapter 14) </ref>

==Procedure and Text of Zimmun==
# The Mezamen, who is leading the zimmun, should invite everyone to say [[Birkat HaMazon]]. It may be said in any language. If one wants to say this invitation in Hebrew, one should say "Ten Lanu Kos UNivarech" (if one is [[saying Birkat HaMazon]] over a cup of wine) or "Bau UNivarech" (if one isn't [[saying Birkat HaMazon]] over a cup of wine). If one wants to say this invitation in Aramiac, one should say "Hav Lan UNivarech" or an extended version of this is "Hav Lan VeNivrich LeMalka Iylah Kiddisha", which many Sephardim have the custom of saying. If one wants to say this in Yiddush, the phrase one should say is "Rabbotai Mir Velin Benchin". <ref>The Magen Avraham (Intro to 192) quotes the Zohar which says that words of [[kedusha]] require preparation and that is the basis for the minhag to invite everyone to say Birkat Hamazon. The Magen Avraham writes that the Ashkenazic minhag was to say it in Yiddish with the words "Rabbotai Mir Velin Benchin". The Mishna Brurah 192:2 adds that it may be said in Hebrew with either the phrase "Ten Lanu Kos UNivarech" (if one is [[saying Birkat HaMazon]] over a cup of wine) or "Bau UNivarech" (if one isn't [[saying Birkat HaMazon]] over a cup of wine). The Kitzur Shulchan Aruch 45:6 adds that this invitation could be said in Aramiac with the words "Hav Lan UNivarech." Rav Mordechai Eliyahu (comments to Kitzur Shulchan Aruch 45:12) writes that the Sephardic minhag is to say this invitation in Aramiac with the words "Hav Lan VeNivrich LeMalka Iylah Kiddisha." </ref>
# Those who are participating in the Zimmun should answer to this invitation, according to Ashkenazim, "Yehey Shem Hashem Mivorach MeAtah VeAd Olam", and according to Sephardim, "Shamayim". <ref>The Magen Avraham (Intro to 192), Mishna Brurah 192:2, and Kitzur Shulchan Aruch 45:6 records the Ashkenazic minhag to answer the invitation with the pasuk "Yehey Shem Hashem Mivorach MeAtah VeAd Olam". Rav Mordechai Eliyahu (comments to Kitzur Shulchan Aruch 45:12) writes that the Sephardic minhag is that those participating in the [[Birkat HaMazon]] answer "Shamayim," meaning, that this should be done with the permission of heaven.</ref>
# After the invitation, the mezamen should begin the actual zimmun by saying "Nivarech She'achalnu Meshelo" or with an extended version of "Birshut Malka Iylah Kiddisha UBirshutchem, Nivarach She'achalnu Meshelo", as is the custom of some Sephardim. <ref>Shulchan Aruch 192:1 writes that the mezamen should begin the zimmun by saying "Nivarech She'achalnu Meshelo". Rav Mordechai Eliyahu (comments to Kitzur Shulchan Aruch 45:12) writes that the Sephardic minhag is the mezamen starts the zimmun with the words "Birshut Malka Iylah Kiddisha UBirshutchem, Nivarach She'achalnu Meshelo."</ref>
# Those participating in the zimmun should respond "Baruch She'achlnu Meshelo Ubituvo Chayinu." <ref>Shulchan Aruch 192:1 writes that those participating in the zimmun should respond "Baruch She'achlnu Meshelo Ubituvo Chayinu." </ref>
# Lastly, the mezamen should conclude "Baruch She'achlnu Meshelo Ubituvo Chayinu."<ref>Shulchan Aruch 192:1 writes that the mezamen should conclude "Baruch She'achlnu Meshelo Ubituvo Chayinu."</ref>
# If one hears Zimmun but didn’t eat should answer “Baruch UMevurach Shemo Tamid Leolam VaEd” - ברוך ומבורך שמו תמיד לעולם ועד - which has an acronym בושת לו. <Ref>S”A 198:1, Kitzur Shulchan Aruch 45:20, Vezot HaBracha (pg 129, chapter 14) </ref>

==Sources==
<references/>
[[Category:Brachot]]

Where Is It Permissible to Recite Brachot?

2018-04-15T14:15:14Z

Ikesultan: /* Animal Feces */

Chazal learn from the pasuk "והיה מחניך קדוש" "Your camp should be holy"<ref>Devarim 23:15</ref> that when Hashem's presence is with us, such as when one is involved with a dvar shebekedusha, such as [[kriyat shema]], [[tefillah]], or [[learning Torah]], one must make sure that one's area is clean, meaning, that there isn't any unclad area of a person or revealed feces where one is.<ref>Shabbat 150a, Brachot 25a, Kitzur Shulchan Aruch 5:1</ref> The details of what is considered an unclad area of the body and what is considered feces are described below.

==Learning or Thinking Torah in Unclean Areas==
===In a Bathroom or Bathroom===
# It is forbidden to learn Torah or recite Brachot in a bathroom.<ref>Gemara Brachot 26a, Shulchan Aruch 83:4</ref> The poskim say that this is also true with modern bathroom.<ref>Igrot Moshe EH 1:114</ref>
# It is permitted to recite a bracha outside a bathroom even if the door is open.<ref>Igrot Moshe EH 1:114</ref>
# One may speak Hebrew in the bathroom, but it is a pious practice not to. <ref>Shulchan Aruch 85:2, Mishna Brurah 85:9</ref>
# It is forbidden to learn or think Torah in a bathhouse. Even in the changing room next to the bathing room one may not learn Torah but one may think Torah. If there's no one unclothed in the changing room at the time there is a dispute if one may recite brachot there.<ref>In the days of chazal there were three chambers of a bathhouse; the outermost room was used for rinsing and sweating, the middle one for changing and lounging, and the inner one for bathing. The gemara Shabbat 10a explains that it is forbidden to learn Torah in either the middle or inner rooms. That is codified in Shulchan Aruch 84:1. Rama adds that thinking Torah is permitted in the middle room and not the inner one.
* Is learning in the middle room permitted if no one unclothed there? Bet Yosef 45:2 implies it is permitted and Bach 84:1 says forbidden. The Mishna Brurah 84:3 cites the dispute between the Bach and Bet Yosef. Perisha 45:2, Taz 84:2 (as understood by Mishna Brurah 84:3), Shulchan Aruch Harav 84:1, and Magen Giborim S”G 84:2 are strict. Magen Avraham 45:2, Eliya Rabba 84:1, Birkei Yosef 85:10, Maharsham in Daat Torah 84:1, and Bet Yehuda OC 10 are lenient. Taharat Habayit v. 3 p. 232-3 is lenient. He writes that it seems to be a dispute between Rashi who is lenient and the Meiri.</ref>

===In Front of Feces or Urine===
# It is forbidden to recite or even think words of [[Kedusha]] in an area where there is uncovered urine, human feces, or something that stinks. <ref>Shulchan Aruch 85:2, Kitzur Shulchan Aruch 5:2</ref> One may not learn in front of human feces as far as one can see it and if it is on the side or behind oneself it is permitted to recite words of Kedusha if one is 4 amot from where it doesn't smell.<ref>Rav Chisda in brachot 25a holds that one needsd to distance from feces 4 amot from where the smell stopped. The Rosh (Brachot 3:46) and Rif Brachot 16b hold like Rav Chisda while the Rambam (Kriyat Shema 3:12) held like Rav Huna that as long as one can't smell it is permitted to learn Torah. Shulchan Aruch 79:1 holds like the Rosh and Rif.
* Rava in Brachot 25a states that if the feces is in front of oneself one can't say Shema even if it is far away. The Rambam (Kriyat Shema 3:8) writes that having the feces on one's side is the equivalent to having it behind oneself. Shulchan Aruch 79:1 accepts the Rambam.</ref>
## If a person can't smell he needs to distance himself from feces as far as someone who could smell.<ref>Rosh Brachot 3:46, Tur and Shulchan Aruch 79:1</ref>
## If a person is blind or it is dark and can't see the feces one still needs to distance oneself from the feces as far as someone who could see when it was light.<Ref>Yerushalmi Brachot 3:5, Rosh Brachot 3:46, Tur and Shulchan Aruch 79:1</ref>
# If urine was absorbed into the ground or clothing, if there still is a moisture to the urine, one may not learn next to it unless it was diluted with a [[Reviyit]] of water.<ref>Kitzur Shulchan Aruch 5:2</ref>
# If there is feces on one's body, one may not involve oneself in Divrei [[Kedusha]] even if it is covered.<ref>Kitzur Shulchan Aruch 5:3</ref>
# If a baby soiled a diaper but they are still wearing it if you don't smell it the feces are considered covered and it is permitted to learn or make brachot nearby.<ref>[http://www.yutorah.org/sidebar/lecture.cfm/891935/rabbi-hershel-schachter/berachos-56-25ab-modern-bathrooms-tzoah-libo-roeh-es-haervah-glass-akum-issur-chal-al-issur/ Rav Hershel Schachter (Brachot Shiur 56 around min 85)]</ref>
====In Another Room====
# If feces are in a small room it is permitted to learn Torah in the large room attached to the small room even if one is within 4 amot.<ref>The Gemara Eruvin 92a establishes that if there's feces in a small room attached to a big room it is permitted to learn Torah in the big room. The reason is that the larger room which isn't completely open to the small room is a separate domain and one doesn't have to be concerned with the feces. This is codified by the Rosh Brachot 3:46, Tur and Shulchan Aruch 79:3.</ref> Even if one can see the feces it is permitted to learn Torah but it is preferable to be strict to turn away.<ref> The Rosh Brachot 3:46 understands that since the feces are in another domain it is permitted to learn Torah even if one can see them. However, the Rashba Brachot 25a argues that even one can see the feces it is always forbidden to learn. Bet Yosef 79:2 rules that the halacha follows the Rosh but it is preferable to be strict for the Rashba.</ref> Even if the feces are in another room it is an issue if one can still smell the feces.<ref>Rambam Kriyat Shema 3:9 writes that even if feces are in another domain it is still an issue if one can smell them. The Rabbenu Yonah 16b s.v. vim writes that some disagree with the Rambam since it is in another domain. Shulchan Aruch 79:2 holds like the Rambam.</ref>
# If there are feces in a large room then it is forbidden to learn Torah even in the small room attached to it until one distances oneself as though it was in the same room.<ref>Eruvin 92a, Rosh Brachot 3:46, Tur and Shulchan Aruch 79:3</ref>
# If feces are outside it is permitted to learn Torah inside the house as long as one can't smell them.<ref>Shulchan Aruch 79:2</ref>
====Animal Feces====
# Unlike human feces where it is forbidden to learn Torah as long as one can see the feces unless it is behind oneself when one can learn Torah if one is 4 amot from where it smells, for animal feces it is permitted to learn Torah as long as one is 4 amot from where it smells even if one can see it.<ref>The Gemara Brachot 25a establishes that it is permitted to say Kriyat Shema next to dog or pig feces unless they are mixed with hides. Additionally, the Yerushalmi Brachot 3:5 concludes that the only animal feces are only an issue for Kriyat Shema in a few cases including a donkey, pig, and chicken. Tur and Shulchan Aruch 79:4 conclude that in general one can say Kriyat Shema next to animal feces. Nonetheless, the Tur adds that one can't say Kriyat Shema if one can still smell it. Bet Yosef explains that the Tur is based on the halacha of nevelah and if so it really means you need to distance yourself 4 amot from the smell stops. The Maharalbach (Chidushei Hagahot 79:1) argues that animal feces are like passing gas and as long as it doesn't smell where one is it is permitted even if it is within 4 amot. Olot Tamid 79:8 agrees with Bet Yosef as Shulchan Aruch rules.</ref>
# It is permitted to recite brachot in front of dog or pig feces as long as where one is standing 4 amot from where the smell stops.<ref>Brachot 25a establishes that dog and pig feces are only an issue if they are mixed with hides when it smell profusely. Tur 79:4 adds that one should still distance oneself to a place where it doesn't smell. Bet Yosef 79:4 explains that the Tur compared it to a rotting carcass where one needs to distance oneself 4 amot from where the smell stops. Shulchan Aruch 79:4 codifies this halacha.</ref> # Feces of cats are like human feces in that it is forbidden to recite a bracha in front of oneself as far as one can see and behind oneself 4 amot.<ref>Rosh Brachot 3:46 writes that one needs to distance oneself from cat feces since it is smelly like human feces.</ref>
====Garbage====
# One can't say any dvar shebekedusha near a bad smelling garbage even if there isn't any feces in it if the smell is a result of anything that is a result of decay or decomposition.<ref>Mishna Brurah 79:29 citing Levush. [https://www.yutorah.org/sidebar/lecture.cfm/891935/rabbi-hershel-schachter/berachos-56-25ab-modern-bathrooms-tzoah-libo-roeh-es-haervah-glass-akum-issur-chal-al-issur/ Rav Schachter (Brachot Shiur 56 beginning)] commented that you need to distance from rotting food and vomit but not from a naturally occurring bad smelling chemical like sulfur.</ref>

===In Front of an Unclad Person===
# If an area of one [[Tefach]] on a part of a woman's body that is usually covered is exposed, including a married woman's hair, it is considered nakedness regarding which it is forbidden to involve oneself in Divrei Kedusha.<ref>Shulchan Aruch 75:1</ref> Areas that may be exposed (unless there is a local custom to be more strict) are the face, hands, and legs up to the knee.<ref>Mishna Brurah 75:2</ref>
# If one is facing such a woman, according to Sephardim, he may close his eyes or turn his head, in order to recite a [[bracha]].<ref>Shulchan Aruch 75:6, Mishna Brurah 75:29, Yechave Daat 2:5</ref> According to some Ashkenazim, he must turn all the way around.<ref>Mishna Brurah 75:29</ref> Other Ashkenazic poskim hold that turning around is only necessary when one is facing the actual Ervah (unlike areas which are only covered because of local practice, such as forearms and forelegs) of a woman, but in the case of a [[Tefach]] of skin or hair, closing one's eyes or turning his head is sufficient. <ref>Mishna Brurah 75:1</ref> Regarding learning Torah, Ashkenazim are lenient to allow learning if one closes one's eyes or turns away one's face.<ref>Rav Shlomo Zalman Auerbach (Byitzchak Yikra 84:1 cited by Dirshu 75:1) explained that learning Torah is less severe than davening and it is permitted to rely on the Rambam that closing one's eyes is sufficient.</ref>
# If one sees an image of an improperly dressed woman on television, even though she herself is not physically present, he may not make a [[bracha]] while looking at her and must follow the above protocol.<ref>Yechave Daat 4:7 writes that she does not physically have to be present, because the whole prohibition is in place to prevent one from having inappropriate thoughts, which are all too possible when watching an improperly dressed woman on TV. Of course, one must be wary, as to bringing TV into ones home in the first place, which exposes one's children to a great variety of inappropriate content and inhibits their ability to grow as good wholesome Jewish children. </ref>
===If One is Improperly Dressed===
# If someone is wearing an undergarment that covers one's private area even if he isn't wearing other garments, strictly speaking one may recite kriyat shema, brachot, or Torah but he can't daven Shemona Esrei.<ref>Gemara Brachot 25a, Shulchan Aruch 74:6</ref> However, unless it is an extenuating circumstance one should wear respectful clothing for kriyat shema, brachot or Torah.<ref>Mishna Brurah 74:22</ref>
# If there's no separation between one's heart and one's nakedness one may not recite a bracha or learn Torah. For example, if someone is wearing a loose robe or another piece of clothing that doesn't separate between one's heart and one's private area one may not recite a bracha or learn Torah.<ref>The Gemara Brachot 25b cites a dispute if a person's heart "sees" his nakedness whether he may recite Kriyat Shema. Tosfot s.v. vehari writes the while Rabbenu Shemaya held that it was permitted the Ri disagreed. Rif Brachot 16b, Rambam Kriyat Shema 2:7, and Rosh 3:50 hold like the Ri that it is forbidden to say Kriyat Shema in such a state. Shulchan Aruch 74:1 codifies that opinion.</ref>
# If a person is standing in water unclothed with his head out of the water he needs to create a separation between his heart and his nakedness in order to recite a bracha. This can be accomplished by covering one's private area with a towel. Alternatively, if one wraps one's arms around one's chest and heart that can serve as a barrier between one's private area and one's heart. Yet merely using one's hand to cover one's chest doesn't serve as a barrier between one's heart and one's nakedness. Lastly, kicking up the water is effective only if the floor is a dirt floor but if it is tiled and the water is clear kicking up the water doesn't suffice.<ref>Rabbenu Yonah 16b s.v. aval explains that there are two issues with making a bracha unclothed; one is that one's eyes can't be in view of ervah and the second is that one's heart can't be in view of one's ervah. However, since one's nakedness is underwater and one's eyes aren't, the ervah is considered in a different domain from one's eyes. Yet, the issue of his heart seeing the ervah continues to exist. That is solved by kicking up the water so that the water is murky, by covering one's ervah with a towel, or by pressing one's a arms against one's chest to create a barrier between the heart and ervah. Shulchan Aruch 74:2-3 holds that holding one's hands against one's chest isn't a solution for creating one's heart seeing one's ervah, but wrapping one's arms around one's chest is sufficient. Mishna Brurah 73:13 explains that one's hands can cover one's heart because one's own body doesn't count as a covering but wrapping one's arms around one's chest which is an abnormal way to hold oneself it is a sufficient barrier. Mishna Brurah 74:11 quotes the Magen Avraham who holds that kicking up the water is a solution as the Gemara Brachot 25b describes only if there is dirt on the floor and kicking up the water and dirt will make the water unclear but if the water is clear and floor is tiled then kicking up water doesn't help. However, the Mishna Brurah concludes by citing the Or Zaruah that it is effective to kick up the water even if the water is clear and the floor is tiled. Aruch Hashulchan 74:12 holds like the Magen Avraham. </ref>
# Some say that there's no issue for a woman regarding the issue of her heart seeing her nakedness. Therefore, a woman would be allowed to recite a bracha while in the mikveh with their private area underwater and head out of the water. Additionally, a woman can recite a bracha while wearing a loose robe.<ref>Shulchan Aruch 74:4 citing the Orchot Chaim. Shach YD 200:1 writes that the minhag follows this opinion.</ref>
# If someone is standing with just their private part in the water while their heart and head are out of the water one can recite a bracha. One should be careful that one's eyes don't see one's erveh while one is reciting the bracha.<ref>Rama 74:2 writes that since the water serves as a barrier between one's private area and one's heart or eyes if one only has one's private area in the water with one's heart and head out one could recite a bracha even if the water is clear. Pri Chadash 74:2 argues vehemently that this isn't a solution if the water is clear. Mishna Brurah 74:13 and Aruch Hashulchan 74:12 accept the Rama. Mishna Brurah just adds that obviously one may not look at one's ervah while reciting the bracha.</ref>
# It doesn't matter if any other part of one's body besides the heart and eyes are in view of one's private area, but if any part of the body is touching the private area one may not recite a bracha or learn Torah.<ref>Gemara Brachot 25b, Shulchan Aruch 74:5</ref>
For a man if his organ is touching his legs he shouldn't say brachot but after the fact the bracha counts.<ref>Mishna Brurah 74:20</ref>

===Definition of Divrei Kedusha===
# For the purposes of learning or reciting anything of Kedusha before Ervah, in a bathroom or near feces, this includes Kriyat Shema, Tefillah, learning Torah, brachot, or anything of kedusha.<ref>Mishna Brurah 76:2 writes that it is obvious that for all purposes of saying Torah in a place of Ervah, bathroom, or feces it is equally applicable whether it is learning Torah, reciting Shema, Tefillah, or anything of Kedusha. Aruch Hashulchan 76:1 adds brachot as another example. Regarding not saying Torah in a bathroom, the Rambam (Kriyat Shema 3:4) writes that Kriyat Shema is the same as any other divrei kedusha and even thinking Torah in a bathroom is forbidden. He says the same for a place that is unclean because of feces or urine.
* However, the Tosfot (Eruvin 64a s.v. shikor) and Rosh Eruvin 6:5 have a doubt whether reciting Brachot are treated like davening Tefillah near feces after the fact. The Ramban (Brachot 22b) clarifies that Tosfot never even considered if it is permitted to recite a bracha near feces. That is obviously forbidden. In fact, any Torah, bracha, tefillah, shema, or concept of Torah ("Inyan Shel Torah") is forbidden Biblically as the Torah says "והיה מחניך קדש" and doesn't specify Shema or Tefillah, so obviously it also applies to brachot. Rather Tosfot was in doubt regarding after the fact if the bracha in a dirty counts or needs to be said again. Even on that point, the Ramban writes that it is clear that one doesn't fulfill one's obligation even after the fact and there's no distinction between brachot and any other Torah. The only distinction that is relevant is that it is forbidden to recite shema near someone who passed gas but permitted to learn Torah. The Ramban writes that this is only because learning near passed gas is only rabbinic and chazal didn't want their enactment to cause people not to learn Torah but it would be forbidden to recite brachot or say shema near the gas. He concludes with the Yerushalmi Trumot 6:1 that it is forbidden to recite brachot near ervah. The Shulchan Aruch 185:5 cites the Tosfot but the Mishna Brurah 185:7 cites the Ramban.</ref>
# It is equally forbidden whether it is in Hebrew or any other language.<ref>Mishna Burrah 76:2</ref>

==Sources==
<references/>
[[Category:Learning Torah]]
[[Category:Prayer]]
[[Category:Brachot]]

Zimmun

2018-04-15T13:55:13Z

Ikesultan: /* Obligation of Zimmun */

==Shir HaMaalot==
# One should say [[Al Neharot Bavel]] before [[benching]] after a meal and on days when there’s no [[tachanun]] one should say [[Shir HaMaalot]] BeShuv Hashem instead. The minhag is to say [[Shir HaMaalot]] at Seudot mitzvah as well. <Ref>Kitzur Shulchan Aruch 42:5, Mishna Brurah 1:10,11, Piskei Teshuvot 1:14 in the footnote. See also [http://www.yutorah.org/lectures/lecture.cfm/744860/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Al_Naharos_Bavel_and_Shir_Hama'alos Rabbi Aryeh Lebowitz on the Ten Minute Halacha].</ref>
==Obligation of Zimmun==
# If three people eat together are obligated to make a Zimmun before [[benching]] (making [[Birkat HaMazon]]). <ref> S”A 192:1 </ref> Chazal based it on the pasuk “גדלו לה" אתי ונרוממה ה" יחדיו” <ref> Tehilim 34 </ref> and “כי שם ה" אקרא הבו גודל לאלוקונו” <ref> Devarim 30. Gemara [[Brachot]] 45 quoted by the Mishna Brurah 192:1. </ref>.
# Most authorities consider Zimmun to be a rabbinic obligation. <ref> Pri Megadim (A”A 197:2) writes that most authorities consider zimmun to be of rabbinic obligation. Chaye Adam 48:1 writes that Zimmun is derabbanan and some say it’s Deoritta. Chazon Ish (31:1) argues that Zimmun should be Deoritta. </ref>
# Zimmun could be said in any language as the purpose is to introduce the [[benching]] orally and join the group together to praise Hashem. <ref> Zohar (Balak pg 186b) writes that it’s important to precede [[benching]] with “give us a cup to bench” in Hebrew or Aramaic to introduce the [[benching]] to bring the [[kedusha]]. Mishna Brurah 192:2 quotes this and writes the minhag ashkenaz was to say Zimmun in Yiddish “Rabbotei Mir Velin Benchin”. Kol Bo (Siman 25) emphasizes the group merit of the zimmun. </ref>
# Some say that answering Zimmun is considered one of a person’s hundred [[Brachot]] every day. <Ref> Sefer Keysad Mezamnin 1:22 </ref>
# When we say the zimmun Sephardim have a practice of starting “הב לן נברך למלכא עילאה קדישא”. Then for Shabbat they insert “ברשות שבת מלכתא” and for Yom Tov “ברשות יומא טבא אושפיזא קדישא”. For Sukkot the practice is to insert “וברשות שבעה אושפיזין עלאין קדישין”.<Ref>Ben Ish Chai Korach n. 1 records the minhag to insert special requests for permission from Shabbat, Yom Tov, and the Ushpizin. Yalkut Yosef 192:1 agrees. He cites the Yafeh Llev 1:192:5 who argues that this is a real minhag and it appears as though one is believing in two gods. Also he is degrading Hashem’s dynasty by comparing it with other entities. Yalkut Yosef defends the minhag that one’s intent isn’t to compare Hashem to anything and it is just for honor to mention them. Mayim Chaim 2:17 agrees.</ref>
# Some say that one should ask permission from the wife of the host in the zimmun as well.<ref>[https://eretzhemdah.org/newsletterArticle.asp?lang=he&pageid=48&cat=1&newsletter=949&article=3637 Mareh Habazak 5:9] writes that one should ask permission from the wife of the host in the zimmun since it is socially appropriate and nice it should be obligatory. He explains that the asking permission in zimmun isn’t really asking permission but just an honor. See the Sephardim practice of mentioning Shabbat and Yom Tov in the zimmun.</ref>

==Who Should be Given the Honor of Zimmun?==
# If there are guests, the homeowner should honor one of the guests with zimmun and he can even choose one of them who isn't the greatest talmid chacham.<ref>Shulchan Aruch 201:1, Mishna Brurah 201:4</ref>
# If there's no guests, a talmid chacham should be given first right to lead zimmun, afterwards a kohen should be given the right. If the kohan isn't a talmid chacham and there's also a talmid chacham there the talmid chacham may not say that he's giving the zimmun to the kohan based on rights of a kohan but he may give him permission to do the zimmun.<ref>Shulchan Aruch 201:2. The Gemara Megillah 28a explains that a talmid chacham who gives the zimmun to the kohan as a right of him being a kohen it is a disgrace to the Torah.</ref>
# There is no difference for zimmun if the person leading zimmun ate a kezayit of bread and isn't full or whether he's full. Similarly, there's no difference if he ate and drank or just ate. That is only for leading zimmun but not if one person is actually being motzei another person their obligation in Birkat Hamazon.<ref>Mishna Brurah 197:23 writes that even though regarding the obligation of Birchat Hamazon it matters if a person only ate a kezayit or is full or whether they drank, if everyone is fulfilling their own obligation it isn't relevant for zimmun.</ref>

== Who has the obligation?==
# There is only an obligation to have a zimmun if three or more people eat together. The three conditions to be considered “together” is that those who are eating 1) eat while seated, 2) sit at one table, and 3) start or end the meal together. <ref> Shulchan Aruch 193:2 writes that a third person can join two that already started eating if he is “Koveh” (establishes his place) with them. Mishna Brurah 193:21 writes that if one doesn’t eat while sitting and eat at the same table one isn’t considered as being Koveh with the others. Magen Avraham 195:2 and Mishna Brurah 197:3 also include the requirement of sitting at the same table. </ref> They are considered starting together if they all start to eat the first kezayit of bread while the others are still eating that first kezayit.<ref>Tosfot Brachot 45a s.v. shelosha, Vezot Habracha p. 131 citing Rav Elyashiv and Rav Tzvi Weber. He also quotes Rav Sheinberg who said that if they went to wash at the same time it is like they started together.</ref>
===Zimmun When They Didn't Establish Together===
# If two groups ate in different places in the same house and they could see from one group to another, if they have intent (when they began the meal) to join for Zimmun they may join, however, if if they didn’t have intent, then according to Sephardim they may not join for Zimmun, but according to Ashkenazim it’s a dispute whether they may join for zimmun. <Ref>Shulchan Aruch OC 195:1, Mishna Brurah 195:6 </ref>
## If in a school or yeshiva, the students go to lunch at the same time, the group can make Zimmun together even if they sit at separate tables as long as they can see from one table to another. Even if they don’t have enough at each table to make their own Zimmun of ten, they can join together to make a Zimmun of ten. However, it’s preferable that they one time actual say verbally that they intend to eat together. <ref> Yalkut Yosef (vol 3 pg 375) </ref>
# If three people aren’t obligated to make Zimmun as they didn’t join their meals together sitting, on the same table, and starting or finishing together they may not have a zimmun.<ref> Rama 193:3 writes that even if three people aren’t obligated in Zimmun it’s preferable that they make Zimmun because of Berov Am Hadrat Melech, that it’s preferable to honor Hashem in multitudes. Mishna Brurah 193:23 writes that the same would apply if there are more than 3 people. However, Magen Avraham in name of many poskim that since one can’t fulfill the [[Birkat HaMazon]] for another person one is also not allowed to make a zimmun together. Mishna Brurah 193:24 concludes that the Magen Avraham is more logical. Vezot Habracha p. 134 concurs.</ref> Some say that if they sat together but they just started and ended at different times they that they can have a zimmun together.<ref>Rav Shlomo Zalman Auerbach (Minchat Shlomo Brachot 45a cited by Dirshu 193:22)</ref>

==If a Member of the Zimmun Left or Benched==
# If three ate together and were obligated in Zimmun and one forgot about Zimmun and said [[Birkat HaMazon]] then the other two can say zimmun with the third. <Ref>Shulchan Aruch 194:1 </ref> However, if one of the group answered Zimmun with another group he can’t answer another zimmun of three. <Ref>Rama 194:1 </ref>
# If three ate together and one person left he could be called back and Zimmun could be said even if he’s standing by the door next to them, however he should say [[Birkat HaMazon]] where he ate. However, if ten people ate together and one left he should be called back and everyone should sit down for Zimmun. <Ref>Gemara Brachot 45b, Shulchan Aruch OC 194:2, Mishna Brurah 194:8 </ref>

==A Zimmun of Ten==
# If ten people ate bread together, they are supposed to add the word Elokenu in the Zimmun.<ref>Shulchan Aruch 192:1</ref>
# If seven people ate bread and three people ate a [[kezayit]] of another food or drank a [[reviyit]] of a drink<ref>The Kol Bo 25 cited by Bet Yosef has a doubt whether those joining have to eat a kezayit or reviyit of drink to join or anything is sufficient. Shulchan Aruch rules that a kezayit of food or reviyit of drink is necessary.</ref> other than water, they can join together for a Zimmun with the insertion of Elokenu. If there are only six people who ate bread they can't make a Zimmun with Elokenu. <ref>Shulchan Aruch 197:2. Rav is quoted in Gemara Brachot 48a as saying that if one of the ten ate a vegetable he can join for a zimmun. Tosfot s.v. tisha adds that even drinking counts like eating. Rambam Brachot 5:8, Tur and Shulchan Aruch 197:2 codify this gemara.
* Rabbi Zeira asked whether two or three people who ate a vegetable can join and Rav Yehuda told him that they could. Rabbi Zeira didn't ask whether four who ate vegetables can join because he thought that you need a significant majority. Rabbi Yirmiya argued that four could join which there is still a majority of those who had bread. Rashi understands that Rabbi Zeira didn't ask original because of his idea but really he regretted that he didn't ask about four. The Bet Yosef 197:2 explains for the Rambam and others that Rabbi Zeira was steadfast in his opinion that four can't join. Interestingly, the Or Zaruah 1:197 cited by Bet Yosef in fact holds that four can join. Shulchan Aruch doesn't hold like the Or Zaruah.</ref>
# According to Sephardim, one doesn't have to stand for the word Elokenu in the Zimmun. <ref>Halacha Brurah 192:12</ref> Some Ashkenazim have the custom to stand for the word Elokenu in a zimmun of ten, however those who don't stand have what to rely on.<Ref>Sh"t Bear Moshe 1:2 compares standing for Elokenu of zimmun to standing for barchu and concludes that one should stand but if one doesn't there is what to rely upon. [https://www.yutorah.org/sidebar/lecture.cfm/897474/rabbi-hershel-schachter/berachos-87-44b-45b-lishmor-chukav-zman-tefillin-muktzeh-mayim-letzmao-zimmun-/ Rav Schachter (Brachot Shiur 87 at the end)] said that Rav Soloveitchik's minhag was not to stand for Elokenu of zimmun of ten but those who do stand think that it is like a dvar shebekedusha (Kesef Mishna Brachot 5:7).
* Is Zimmun a Dvar Shebekedusha? The Rambam Brachot 5:7 writes that even though women can have a zimun on their own they can’t have a zimun of ten with Elokenu. (Interestingly, the Sefer Meorot Brachot 45a argues on the Rambam.) Kesef Mishna Brachot 5:7 explains that a zimun with Elokenu is a dvar shebekedusha. Meiri Brachot 47b s.v. nashim, Bach 199:7, Perisha 199:16, Ateret Tzvi 199:5, and Mishna Brurah 199:15 agree with this statement explicitly. However, Even Haazel Brachot 5:7 and Divrei Yirmiyahu Brachot 5:7 argue that zimun with Elokenu really isn’t a dvar shebekedusha but requires a minyan for the respect of Hashem’s name (Brachot 45b) and that’s why a child can join for zimun. (See Meiri who tries to address this.) Kavod Yom Tov Brachot 5:7 provides a compromise calling it a minor dvar shebekedusha.</ref>

==Two who ate together==
# Three who ate together must do Zimmun and each one is not allowed to leave the Zimmun. However, if there’s six or more in the Zimmun, the group is allowed to split into two groups of three. If there’s ten then each one isn’t allowed to leave the Zimmun as they are obligated in ZImmun with a mentioning of Hashem’s name. However, if there’s twenty the group may split into two groups of ten. <Ref>S”A 193:1 </ref>
# Some say that it’s always preferable to join together in a larger group while others contend that once one is joining in a group of three or ten there’s no obligation to join in a larger group. <Ref>Rama 193:2, Mishna Brurah 193:11 </ref>
# If three people ate together in the beginning or they finished together (and it’s considered as if they finished together if they still would eat something had if be brought to them) then there’s an obligation of Zimmun. <Ref>Mishna Brurah 193:19 </ref>
# Two who ate together aren't obligated in Zimmun and therefore, they should say [[Birkat HaMazon]] to themselves. However, if one of them doesn’t know how to say [[Birkat HaMazon]] and the other does, then the one who knows may say it aloud and fulfill the obligation of the one who doesn't know as long as the one saying has intent to fulfill the obligation of the other, and the one listening has intent to fulfill his obligation. <ref>S”A 193:1 </ref>
# According to some it’s crucial that the one who is listening understand the [[Birkat HaMazon]], while others are lenient and say that such is the minhag. <Ref>Mishna Brurah 193:5 </ref>
===Two Who Ate Bread and a Third Ate Other Foods===
# If two people ate bread and a third person ate a [[kezayit]] of another food, some rishonim hold that they may not join together to make a zimmun, while other rishonim hold that they may join together for a zimmun. Ideally the third person should eat bread and join for a zimmun. If he doesn't want to, they can join for a zimmun of three. <Ref>
* Rif Brachot 35b holds that someone who ate something besides bread can be counted for a zimmun of ten and not for a zimmun of three. Rambam Brachot 5:8, Rashba Brachot 48a s.v. ulinyan, and Sar Mkusi (Tosfot Brachot 48a s.v. tisha) agree. However, the Ri (Tosfot Brachot 48a s.v. tisha), Rabbenu Yonah 35b s.v. vafilu, and Rosh Brachot 7:21 argue that there’s no distinction between a zimun of three and ten and one person who ate something besides bread can join a zimun of three.
* According to Tosfot unlike Rif and Rambam, what do you need to eat? Tosfot 48a s.v. tisha says that anything including a drink is sufficient. Bet Yosef 197:3 cites the Kol Bo 25 who says that you can only join a zimmun of three if you ate mezonot.
* Shulchan Aruch 197:3 writes that there are three opinions as to whether two who ate bread may join in a zimmun with a third person who didn't eat bread. The first opinion holds that one may not join together for a three person zimmun unless all three people ate bread. The second opinion holds that they may join together as long as the third person ate [[mezonot]]. The last opinion holds that as long as the third person ate anything, they may join together for a zimmun. Shulchan Aruch writes that in order to avoid a dispute one should not allow a third person who doesn't want to eat bread to join with the first two who are eating bread. The Mishna Brurah 197:22, however, writes that the minhag is in accordance with the last opinion allowing a zimmun of three as long as the third person ate something. Halacha Brurah 197:12 also writes that some are lenient. Chacham Ovadia Yosef in Sh"t Yechave Daat 4:13 (in the footnote) quotes the Knesset HaGedola who says that the minhag is to allow a zimmun of three as long as the third person ate something. He explains that the only reason Shulchan Aruch said one should avoid such a zimmun is because in his day people used to listen to the [[birkat hamazon]] of the leader of the zimmun, however, nowadays since everyone says the [[birkat hamazon]] to themselves such a zimmun is allowed. Mishna Brurah 197:20 notes that the third person must eat at least a [[kezayit]] in order to obligate a bracha achrona. Kitzur Shulchan Aruch 45:10, Shulchan Aruch 196:3, and BI"H (Korach n. 5) say that ideally the third person joining two others who ate bread for a zimmun should have at least a kazayit of mezonot or wine but it is permissible to join as long as he had a kazayit of any other fruit, vegetable, or drink besides water. </ref>
# If two people eat bread together and a third person ate a [[kezayit]] of another food, if one of those who ate bread said [[Birkat HaMazon]] without Zimmun, many poskim hold that there is no obligation of Zimmun.<ref>Beiur Halacha 194:1 s.v. Echad cites the Eliyah Rabba who has a safek about this and concludes that there is no obligation for Zimmin. He quotes the Maamar Mordechai, Birkei Yosef, and Magen Giborim as agreeing. Sefer Keysad Mezamnin (9:22, p. 123) concurs.</ref>
# If two people eat bread together and a third person ate a [[kezayit]] of another food, if the one who ate the other food said a [[Bracha Achrona]] without Zimmun, there is no obligation of Zimmun.<ref>Chaye Adam 48:1 writes that if two people eat bread together and a third person ate a [[kezayit]] of another food, if the one who ate the other food said a [[Bracha Achrona]] without Zimmun, there is no obligation of Zimmun since the one who ate food other than bread had a non-permanent meal to begin with and has already made a bracha achrona. Sefer Keysad Mezamnin (9:20, p. 122) concurs.</ref>

==Who can join a Zimmun==
===Women===
# Women who ate with a group of men who became obligated to make a zimmun are obligated to join in their zimmun. <ref>Kitzur Shulchan Aruch 45:22</ref>
# Women who ate together are obligated to make a zimmun and even if their are ten woman they say the zimmun as if they were a group of three. <ref>Shulchan Aruch 199:6</ref>

===Children===
# The Ashkenazic minhag is not to include children under Bar mitzvah for zimmun<Ref>Rama 199:10, Kitzur Shulchan Aruch 45:22 </ref>, while the Sephardic minhag is to include children of age 6 who know to whom they are [[saying Birkat HaMazon]]. Some are Machmir for age 9 in general, or, at least, for zimmun BaShem <ref>
====Counting a Kattan in General====
The Gemara (Berachot 47b-48a) has a series of statements about being able to make a zimmun with two people and a Sefer Torah, Shabbat, or just by virtue of the fact that they're both Talmidei Chachamim who can speak in Halacha. Then, the Gemara quotes R' Yochanan that one can make a zimmun with a Kattan Poreach, and then it brings a Baraita to support that. Afterwards, the Gemara says the Halacha does not follow any of the above statements rather, the Halacha follows Rav Nachman that a Kattan who knows to whom we pray may be counted towards a zimmun. The Gemara continues to bring a story about how Rabbah asked young Abaye and Rava whom we recite Birkat Hamazon to and how they answered correctly.
 
* There are three basic approaches in the Rishonim as to how to read the Gemara, resulting in the following opinions regarding whom we count for a zimmun.
# The Rif (Berachot 35a) quotes Rav Hai Gaon who holds one may count any Kattan who knows whom we say Birkat Hamazon to, even from nine or ten years old. Rambam (Bracha 5:7) and Rabbenu Yonah (Brachot 35a s.v. aval) agree. He mentions that a child can be counted from eight or nine years old.
# Rabbeinu Chananel (quoted by Rabbenu Yonah) is of the opinion that a twelve year old, similar to a concept we find by [[Nedarim]] (Mufla Samuch LaIsh), may be counted for a Minyan, if he knows to whom we recite Birkat Hamazon. Ramban (Chidushim Brachot 48a) rejects this opinion saying that it is without proof.
# The Rosh (Berachot 7:20) is strict for a Yerushalmi that one may never count anyone below the age of thirteen for a Minyan. Tosfot 48a s.v. leyt agrees. The Beit Yosef (199:10) adds that the Hagahot Maimoniot (Berachot 5:6), Samag (Aseh 27), and Maharik (Shoresh 49) also hold like the Rosh, and Rabbeinu Yonah testifies that many of his contemporary Chachamim acted that way.
# The Raavad (as quoted by Ramban Chidushim Brachot 48a, see Raavad on Rif Brachot 35b) argues that a child can join for a zimmun of ten and not three. Tur 199:10 quotes Rabbenu Peretz and Rav Hai Goan who make such a distinction. Ramban (Milchamot 35b and Chidushim 48a) argues that there's no difference. Also, the Rambam Brachot 5:7 explicitly writes that there's no distinction. Shulchan Aruch 199:10 rules like the Rambam. How many children can join for a zimun of ten? The Bet Yosef 199:10 cites the Kol Bo (ch. 25) who says that we can even have 3 children. The Baal Hameor Brachot 35b holds that you can join even 4 children for a zimun. The Ramban Milchamot 35b argues only one. Also, the Shiltei HaGiborim Brachot 35a n. 5 citing the Riaz says only one child can join. Magen Avraham 199:6 and Birkei Yosef 199:3 hold like the Riaz to only join one child for a zimun of ten.
* In the end, Shulchan Aruch OC 199:10, rules like the Rif and Rambam against the Rosh. Rabbenu Yonah Brachot 35b s.v. aval writes that a child can join for a zimmun but not for a minyan since for zimmun each person can fulfill their own obligation of Birkat Hamazon, however, for minyan the Dvar Shebekedusha is something that only a congregation can say and not an individual. Magen Avraham 199:6 agrees. The Darkei Moshe 199:4 says their Minhag is like the Rosh. (See Yabia Omer OC 4:9:2-3 and OC 1:42:4 regarding the distinction between using a Kattan for zimmun and not for Tefillah).
====A Lower Age Limit====
The Bet Yosef (199:10) discusses according to those who include a child whether there is a specific age limit. The Rif 35a mentions the child has to be nine or ten, Rabbenu Yonah 35a s.v. katan quotes the Rif as holding eight or nine, and Rambam Brachot 5:7 says seven or eight. The Bet Yosef writes that it seems that these ages aren't specific as long as they really know who they are saying Birkat Hamazon to. However, he cites the Rashba (Berachot 48a s.v. vleyt) and Rivash (Siman 451) both hold that the child needs to be a certain age of Chinuch and not just that he knows to whom he is saying Birkat Hamazon. Shulchan Aruch 199:10 writes that we include a child for zimmun and it isn't clear from what age. Gra on 199:10 assumes that he follows the Rivash.
 
The Magen Avraham 199:6 writes nine or ten. Birkei Yosef 199:4 writes that even though it seems Shulchan Aruch really a child can be counted even as old as six years old, we should be strict for the Magen Avraham since many opinions don't like like the Rif in the first place and it is possible that he himself would only say it from nine years old specifically. In Shiurei Beracha (199:2) he found the Sefer HaOrah of Rashi ch. 44 who also says from the age of nine or ten. The footnotes of Peat David points out that this quote is from the Rif but certainly wasn't authored by Rashi. Machatzit HaShekel 199:6 agrees with Chida.
 
The Maamar Mordechai (199:4) broadens the discussion about this comment of the Magen Avraham. Every child reaches chinuch at a different age, so the Magen Avraham was just picking one and intended for us to be Somech on what it says in Beit Yosef. He disagrees with the Chidah's reading of the Magen Avraham and thinks that it's Lefaresh and not Lachalok, and he finishes by pointing to 284:4.
 
The Kaf HaChaim (199:29) and Piskei Teshuvot (199:5) are Machmir for the Chidah.
 
In Yabia Omer (2:OC:13:11), regarding the how old a child must be for one to answer Amen to his Beracha, Rav Ovadia says that the Chidah strayed from the Kav and there's no need to be Machmir as there's no Beracha Levatala. Therefore, he paskens from six. Elsewhere (OC 8:25:8) he adds a Rov that Chareidi kids know whom they're mevarech to and that one can use a Safek Sefeka if he's not sure if the kid is six.
 
The Ben Ish Chai (Shanah Rishonah Korach 11) says from age nine, but Rav Ovadia (Yabia Omer 9:OC 91:8:3) says Lo Dak (as is Mashma from his Lashon about Maran and the Minhag of Baghdad following Maran), unlike the Kaf HaChaim (199:29) who took it literally. It seems to be Bedaat Maran, so it would depend how you read the Magen Avraham, (like the Chidah or the Maamar Mordechai). Either way, the Ben Ish Chai recommends finding a Gadol if possible.
 
The Ohr Letzion (2:13:11) distinguishes between a zimmun of three and one of ten. For the former, six years old is sufficient, but one should be machmir for a zimmun bashem for nine years. Rav David Yosef (Halacha Berurah 199:13) disagrees on behalf of his father, though there is no Hasaga in Rav Ovadia's Hearot on the volume (9:108).
 
Vezot HaBeracha (pg 132) paskens like Chacham Ben Tzion, and Rav Mordechai Eliyahu comments that he disagrees and even allows for zimmun of ten from age six. The latter emphasizes that each Kattan Lifum Chorfeh, everybody reaches that point of understanding at a different age. The fact that Rav Mordechai Eliyahu holds from age six may be a good indication that he read the Ben Ish Chai like Rav Ovadia.
 
The Birkat Hashem (2:6:25) is also lenient from age six for both 3 and 10, and in footnote 90, he gives three explanations for why we should not follow the Birkei Yosef's Chumra. Firstly, the Chidah might not have meant it LeHoraah, but rather for Yechidim, as he described in Choshen Mishpat 25:6. Next, it's just not Muchrach, and, lastly, had he seen the other Rishonim and understood the Rif, he would have been Chozer Bo.
 
See further in Yechaveh Daat 4:13 and Yitzchak Yeranen 5:11.

</ref>
#Those who include Ketanim may do so for both a zimmun of three and a zimmun of ten<ref>The Tur (199:10) quotes a dispute between the Rambam (5:7), who says he can be Mitztaref for both a regular zimmun and a zimmun baShem, and R' Peretz, who holds that it's only for a zimmun of ten. The Beit Yosef adds that the latter is also the opinion of Rav Hai Gaon, Tosafot (48a DH veleit), and the Mordechai (Berachot 172) quoting Rabbeinu Tam. He explains that they holds such because we're more strict about zimmun of three than a zimmun of ten, however, the Mordechai records that the Rabbeinu Tam didn't want to rely on his opinion in practice. The Orchot Chaim (39) quotes the Raavad (Temim Deim n. 1) as also holding this way because we go out of our way to enable making a zimmun of ten to praise Hashem with His name but a zimmun of three is insufficient reason to for us to accept the minor. The Shulchan Aruch (199:10) paskens like the Rambam.
</ref> but not Panim Chadashot or Sheva Berachot.<ref>The Kaf HaChaim (199:31) quotes Poskim who say that a Kattan may not, however, count towards a Minyan or Panim Chaddashot for Sheva Berachot. This is also the ruling of Rav Mordechai Eliyahu (in his comments to Vezot HaBeracha pg. 132). See also Yalkut Yosef.</ref>
#The Kattan should have have bread in order to be counted for three.<ref>The Birkat Hashem (vol. 2 ch. 6:25 fn. 90) says that to join a zimmun of three, he has to eat bread or Mezonot, not just a vegetable based on a Safek Sefeka. Although, for ten, even a vegetable is sufficient.</ref>
# Contemporary Poskim agree that this does not extend including one Kattan regardless of the size of zimmun.<ref>Rav Yosef Karo (Beit Yosef 199:10) quotes the Kol Bo (Siman 25) that there must always be a Rov Nikar of Gedolim, so a regular zimmun can have a maximum of one Kattan and a zimmun of ten can have up to three.
* The Mishnah Brurah 199:25 quotes the Magen Avraham (199:6) quoting the Shiltei HaGibborim (Berachot 35 1:5) that only one Kattan may be counted. In the Shaar HaTziun (199:14) he says the Magen Avraham and Birkei Yosef both say this bedaat Maran. Upon reading the Birkei Yosef (199:3), it's clear that the Chidah felt Maran actually holds like the Kol Bo, who allows one to use many Ketanim as long as there's a Rov Nikar of Gedolim. Rather, the Birkei Yosef was being Machmir for the Riaz, because many poskim sound that way. This really isn't a Shaylah for Ashkenazim.
* The Kaf HaChaim (199:30), Birkat Hashem (vol. 2 ch. 6:25), Halacha Berurah (199:13), Yalkut Yosef 199:4 (199:6 in Kitzur Shulchan Aruch), and Piskei Teshuvot (199:5) all hold say one may only use one Kattan regardless. The Birkat Hashem quotes many Sepharadi Poskim, such as the Birkei Yosef, Erech HaShulchan (199:2), Kaf HaChaim ibid, Siddur Beit Menuchah, Chessed LeAlaphim, and Yechaved Daat 4:13.</ref>
#If a Sepharadi, Ashkenazi, and Kattan (Sepharadi) eat bread together, they may make a zimmun if the Sepharadi leads. If they're ten total, consisting of eight Sepharadim, and Ashkenazi, and a Kattan, they Sepharadim may make a zimmun baShem, but the Ashkenazim should answer quietly without Hashem's name in a way that no one will notice the omission.<ref>VeZot HaBeracha (pg. 132) quotes the ruling of R' Chaim Pinchas Sheinberg and Rav Mordechai Eliyahu that if a Sepharadi, Ashkenazi, and Kattan eat together, they may make a zimmun and the Sepharadi should be Mezamen. Moreover, Rav Shlomo Zalman Auerbach holds that if they're eight Sepharadim, an Askenazi, and a Kattan, one of the Sepharadim should make a zimmun BaShem, but the Ashkenazi should answer quietly without the Shem. This is also the ruling of the Piskei Teshuvot (199:5) and it's quoted in Yalkut Yosef (Heb-Eng) there.</ref>
#Three Ketanim who eat together may not make their own zimmun<ref>The Perishah had a Girsa in the Tur that ketanim could make their own zimmun, but the Kaf HaChaim (199:18) points out from Maamar Mordechai (199:2) and Yafeh LeLev (199:2) that the Turim printed from the times of Maran and the Bach did not have that Girsa. Neither did the Rambam or Shulchan Aruch themselves. Rav David Yosef (Halacha Berurah 199:14) says that three ketanim who eat together should not make their own zimmun.</ref>
# Ashkenazi Ketanim should still answer to a zimmun that they hear according to how much they ate with those bentching.<ref>The Piskei Teshuvot (199:5) says that they should answer as appropriate to other people's zimmun based on [[Chinuch]] if they ate together with those making a zimmun.</ref>
#Some say that two adult women and a female minor who eat together may make a zimmun.<ref>The Kaf HaChaim (199:21) sounds like they have to be three Gedolot. The Hebrew-English Yalkut Yosef in the footnotes quotes a Maayan Omer (pg 305) that says it's permissible.</ref>

==Zimmun after someone already Benched==
# If three people ate bread together, and one forgot to wait for Zimmun, the other two can do Zimmun with the one who already Benched. <ref> S”A 194:1 writes that if one out of three people in a Zimmun said [[Birkat HaMazon]] they can still make a Zimmun to fulfill the obligation of the two and the one who said [[Birkat HaMazon]] will not fulfill his obligation because a Zimmun must be said before [[Birkat HaMazon]]. </ref>
# If three people ate together, two ate bread and one ate a [[Kezayit]] of something else or drank a [[Revi'it]] of a drink (other than water) are obligated to make Zimmun. <ref> Mishna Brurah 197:20 writes that if one out of three people ate a [[Kezayit]] of a food (other than bread) or drank a reviyat of drinks (other than water), the three people can still make Zimmun. </ref>
# If one of three only had a [[Kezayit]] of another food or a reviyat of drinks, and one of those who ate bread forgot to wait for Zimmun and Benched, the other one who ate bread can no longer make Zimmun. <Ref> Mishna Brurah 197:9 </ref>
# If one of three only had a [[Kezayit]] of another food or a reviyat of drinks, and the one who didn’t eat bread forgot to wait for Zimmun and made [[Bracha Achrona]], the other two who ate bread can no longer make Zimmun. <Ref> Mishna Brurah 194 (Beiur Halacha s.v. Echad Mehem) quotes tha Eliya Rabba who is unsure whether the one who ate bread and didn’t make [[Birkat HaMazon]] can make Zimmun and concludes that since there’s only one who is obligated (and can fulfill their obligation) they can’t make Zimmun. Such is also the opinion of the Birkei Yosef, Mamer Mordechai, and Magen Giborim. </ref>

==Safek Zimmun==
# If there’s a doubt whether Zimmun was made or not (or in general a doubt concerning Zimmun) one should be strict to say Zimmun and in a Zimmun of 10 one shouldn’t add Hashem’s name. <ref> Mishna Brurah (Beiur Halacha 197 s.v. Imahem) quotes the Pri Megadim and Chaye Adam who write that if there’s a safek by zimmun one should say it however by the Zimmun of ten people one shouldn’t say it because it includes Hashem’s name.</ref>
==Eating after the Zimmun==
# If two of the three people want to have a zimmun and one person isn't finished they can have a zimmun and the one who didn't finish will answer the zimmun and then continue to eat and recite birkat hamazon after he finishes eating. <ref>Gemara Brachot 45b, Shulchan Aruch OC 200:1</ref>
# How much of Birkat Hamazon does he have to heard before he can start eating again? Ashkenazim need to wait until the mezamen finishes Hazan Et Hakol, but Sephardim can eat immediately after they hear the mezamen say baruch she'achalnu ubituvo chayinu.<ref>Tosfot Brachot 46a s.v. ad understands that the gemara is discussing when you listen to a zimmun and plan to eat again how much of birkat hamazon do you need to listen to and he says we hold like Rav Sheshet that you need to listen until Hazan Et Hakol. However, the Rosh Brachot 7:12 cites Tosfot and then cites the Rif who follows Rav Nachman who says zimun ends at baruch she'achalnu. Shulchan Aruch 200:2 rule like Rav Nachman and Rama like Rav Sheshet.</ref>
# If one of the three people is finished eating and the other two don't mind they are allowed to be nice and let the one who finished do zimmun and then they'll continue to eat after the zimmun.<ref>Gemara Brachot 45b records the story with Rav Papa and someone else stopped their meal for one other, which the Gemara says isn't necessary but is considered going beyond the letter of the law. Shulchan Aruch 200:1 codifies this.</ref>

==Saying [[Birkat HaMazon]] aloud==
# The original establishment was that the one doing Zimmun would read the entire [[Birkat HaMazon]] out loud. Nowadays, the practice is that everyone say it silently to themselves. <Ref> Vezot HaBracha (pg 128, chapter 14) quotes that Panim Meirot that the original establishment was that one person say it aloud and everyone listen. However, S”A 183:7 writes that the practice that should be followed nowadays is that one person say it aloud and everyone to follow along Bracha by Bracha. </ref>
# According to Ashkenazim it’s preferable to finish the Bracha before the Mezamen (one doing the Zimmun) and then when the Mezamen finishes answer [[Amen]]. According to Sephardim there’s no reason to finish before the Mezamen and if one did, nonetheless, one doesn’t answer [[Amen]]. <Ref>S”A and Rama 183:7, Vezot HaBracha (pg 128, chapter 14) </ref> See further on the [[Birkat HaMazon]] page.
# If it’s difficult to listen to the entire [[Birkat HaMazon]] out loud one should at least listen to the primary part of the Bracha, which according to Sephardim is Birkat Hazimmun (the words “Baruch SheAchalnu…Chayinu”) and according to Ashkenazim is through Birkat HaZan (the first Bracha of [[Birkat HaMazon]]). Therefore according to Ashkenazim the Mezamen (even if he is Sephardi) must say the first Bracha out loud and everyone should say it silently along with the Mezamen. <Ref>S”A and Rama 200:1 identify clearly the crucial part of Zimmun, according to S”A it is the Zimmun of Baruch SheAchalnu and according to the Rama it is including the first Bracha. Mishna Brurah 183:28 holds that Ashkenazim should at least say the first Bracha quietly together with the Mezamen and those who have the minhag that everyone just says it to themselves are mistaken. This is also the opinion of Vezot HaBracha (pg 129, chapter 14) and he warns that not doing so is against the halacha. Vezot HaBracha (pg 335) quotes Rav Wosner in Kovetz MeBet Levi (Nissan 5758) who defends the minhag slightly. Yalkut Yosef (vol 3 pg 371) says that a Sephardi who is a Mezamen for Ashkenazim should say the first Bracha out loud. [https://www.yutorah.org/sidebar/lecture.cfm/897474/rabbi-hershel-schachter/berachos-87-44b-45b-lishmor-chukav-zman-tefillin-muktzeh-mayim-letzmao-zimmun-/ Rav Schachter in Brachot Shiur 87 (min 70)] said that Ashkenazim should have the mezamen say the entire birkat hamazon out loud slowly and everyone say it along with him and if they don't so they aren't fulfilling zimun.</ref>
# According to Ashkenazim, if there’s a large group and those [[benching]] will not hear the Mezamen until the end of the first Bracha it’s preferable for the group to separate into groups of three so that it’s possible to hear the Mezamen until the end of the first Bracha. <Ref>Mishna Brurah 193:17, Vezot HaBracha (pg 129, chapter 14) also quotes the Chazon Ish who argues but still quotes the Mishna Brurah as the primary opinion. </ref>
# It’s preferable that the Mezamen not use a microphone for Zimmun but rather someone with a loud voice do the Zimmun. <Ref>Vezot HaBracha (pg 129, chapter 14) </ref>

==Procedure and Text of Zimmun==
# The Mezamen, who is leading the zimmun, should invite everyone to say [[Birkat HaMazon]]. It may be said in any language. If one wants to say this invitation in Hebrew, one should say "Ten Lanu Kos UNivarech" (if one is [[saying Birkat HaMazon]] over a cup of wine) or "Bau UNivarech" (if one isn't [[saying Birkat HaMazon]] over a cup of wine). If one wants to say this invitation in Aramiac, one should say "Hav Lan UNivarech" or an extended version of this is "Hav Lan VeNivrich LeMalka Iylah Kiddisha", which many Sephardim have the custom of saying. If one wants to say this in Yiddush, the phrase one should say is "Rabbotai Mir Velin Benchin". <ref>The Magen Avraham (Intro to 192) quotes the Zohar which says that words of [[kedusha]] require preparation and that is the basis for the minhag to invite everyone to say Birkat Hamazon. The Magen Avraham writes that the Ashkenazic minhag was to say it in Yiddish with the words "Rabbotai Mir Velin Benchin". The Mishna Brurah 192:2 adds that it may be said in Hebrew with either the phrase "Ten Lanu Kos UNivarech" (if one is [[saying Birkat HaMazon]] over a cup of wine) or "Bau UNivarech" (if one isn't [[saying Birkat HaMazon]] over a cup of wine). The Kitzur Shulchan Aruch 45:6 adds that this invitation could be said in Aramiac with the words "Hav Lan UNivarech." Rav Mordechai Eliyahu (comments to Kitzur Shulchan Aruch 45:12) writes that the Sephardic minhag is to say this invitation in Aramiac with the words "Hav Lan VeNivrich LeMalka Iylah Kiddisha." </ref>
# Those who are participating in the Zimmun should answer to this invitation, according to Ashkenazim, "Yehey Shem Hashem Mivorach MeAtah VeAd Olam", and according to Sephardim, "Shamayim". <ref>The Magen Avraham (Intro to 192), Mishna Brurah 192:2, and Kitzur Shulchan Aruch 45:6 records the Ashkenazic minhag to answer the invitation with the pasuk "Yehey Shem Hashem Mivorach MeAtah VeAd Olam". Rav Mordechai Eliyahu (comments to Kitzur Shulchan Aruch 45:12) writes that the Sephardic minhag is that those participating in the [[Birkat HaMazon]] answer "Shamayim," meaning, that this should be done with the permission of heaven.</ref>
# After the invitation, the mezamen should begin the actual zimmun by saying "Nivarech She'achalnu Meshelo" or with an extended version of "Birshut Malka Iylah Kiddisha UBirshutchem, Nivarach She'achalnu Meshelo", as is the custom of some Sephardim. <ref>Shulchan Aruch 192:1 writes that the mezamen should begin the zimmun by saying "Nivarech She'achalnu Meshelo". Rav Mordechai Eliyahu (comments to Kitzur Shulchan Aruch 45:12) writes that the Sephardic minhag is the mezamen starts the zimmun with the words "Birshut Malka Iylah Kiddisha UBirshutchem, Nivarach She'achalnu Meshelo."</ref>
# Those participating in the zimmun should respond "Baruch She'achlnu Meshelo Ubituvo Chayinu." <ref>Shulchan Aruch 192:1 writes that those participating in the zimmun should respond "Baruch She'achlnu Meshelo Ubituvo Chayinu." </ref>
# Lastly, the mezamen should conclude "Baruch She'achlnu Meshelo Ubituvo Chayinu."<ref>Shulchan Aruch 192:1 writes that the mezamen should conclude "Baruch She'achlnu Meshelo Ubituvo Chayinu."</ref>
# If one hears Zimmun but didn’t eat should answer “Baruch UMevurach Shemo Tamid Leolam VaEd” - ברוך ומבורך שמו תמיד לעולם ועד - which has an acronym בושת לו. <Ref>S”A 198:1, Kitzur Shulchan Aruch 45:20, Vezot HaBracha (pg 129, chapter 14) </ref>

==Sources==
<references/>
[[Category:Brachot]]

What Torah Should One Learn Daily?

2018-04-15T13:25:56Z

Ikesultan: /* Tanach, Mishna, and Talmud */

==Importance==
# Chazal tell us that "regardless, if one brings a large Korban or a small one as long as one's intentions are for heaven (one's korban is accepted)." <ref> Menachot 110a </ref> The same idea applies to Torah study. <ref> Mishna Brurah 1:12 writes that this principle also applies to Torah learning. Halacha Brurah 1:11 concurs and writes that such is evident from Brachot 5b. </ref>
# If one likes to learn and understands it, one can refrain from extending Tefillah and only say the portions that are obligatory. <ref> Eliyah Rabba 1:1, Lechem Chamudot (Brachot HaRoeh 84), Birkei Yosef 1:9, Mishna Brurah 1:12, Halacha Brurah 1:11, Kaf HaChaim 1:31. </ref>

==Tanach, Mishna, and Talmud==
# One should apportion one's time to study torah everyday into three, one portion for Tanach and some say it's commentaries, one portion for Mishna and Gemara, and one portion to analyze the primary ways the Torah is learnt so that one will know that which is forbidden and that which is permitted. After one grows in Torah one should review Tanach, Mishna, and Gemara, but focus on analyzing Torah. Some say that by learning Talmud Bavli one fulfills learning each area of Torah because the Bavli includes everything, nonetheless, certainly one must still know Tanach and Mishna. Some say that one should devote more time to Mishna than to Tanach and more time to Gemara than to Mishna each one according to its difficulty. <ref> See next footnote</ref>
# Many authorities emphasize that it's absolutely crucial to learn Halacha so that one knows what one must do as well as mussar which subjugates the Yetzer Hara. Some say that these are included in the above three categories. <ref>
* In Gemara Kiddushin 30a, Rav Safra interprets the word “ושננתם” as ושלשתם which means that one should split one’s time in three in study Torah, one third to study Mikrah, one third to study Mishna, and one third to study Talmud. The Gemara says that since one doesn’t know how long one will live, one should split up one’s days in three ways. Rashi s.v. LeYomi explains that one should split up the days of the week into these three parts. However, Tosfot s.v. Lo argues that it means that one should split up every single day into these three sections. Rambam (Talmud Torah 1:12) and S”A 246:4 agree with Tosfot.
* Tosfot also quotes the Rabbenu Tam who says that we rely on only learning Talmud Bavli which itself is a combination of Mikrah, Mishna, and Gemara.
* Rambam (Talmud Torah 1:11) writes that Mikrah means Torah SheBaal Peh, Mishna means Torah SheBichtav, and Gemara means comparing, analyzing, thinking, and understanding the primary ways the Torah is learnt so that one will know that which is forbidden and that which is permitted. Rambam (Talmud Torah 1:12) continues to say that this only applies in the beginning of one’s learning, however, after one has acquired wisdom one should review Torah SheBaal Peh at certain times but primarily one will spend one’s time on Gemara as he defined above. Kesef Mishna (Talmud Torah 1:12) writes that the Rambam's reason is obvious because study of Talmud is the most time consuming and this is the basis for the minhag not to apportion one's time in three parts.
* S”A 246:4 rules like the Rambam and the Rama rules like the Rabbenu Tam. Aruch HaShulchan YD 246:14 writes that the halacha and minhag follow the Rabbenu Tam, however, certainly one must still know Mikrah and Mishna.
* The Ran (Avoda Zara 5b s.v. Ki) writes that certainly Talmud requires more time than Mishna and Mishna more than Mikrah rather the Gemara just means that one should apportion each area of Torah it’s proper time. Biur HaGra YD 246:15 quotes this Ran. S”A HaRav (Talmud Torah 2:2) writes that it’s good to abide by this opinion.
* S”A YD 246:4 writes that Mikrah means the 24 books of Torah. Aruch HaShulchan 246:13 explains that Mikrah includes the 24 books of Tanach and also their explanations. However, the S”A HaRav (Talmud Torah 2:1) writes that the explanations of Tanach is considered Mishna which is all an explanation of the 613 מצות.
* The Shach 246:5 quotes the דרישה who writes that some people only learn Gemara, Rashi, and Tosfot and they don’t fulfill the statement of the Gemara Niddah 73a which says that a person should learn Halachot every day meaning Halacha Pesukot (Halachic rulings of the poskim). He adds that the Rabbenu Tam’s idea that Gemara Bavli includes everything only refers to those who can learn 9 hours a day but those who learn 3 or 4 hours shouldn’t just learn Gemara. Mishna Brurah (Introduction to Mishna Brurah, vol 1) quotes this and expands on it.
* On the other hand, Birkei Yosef YD 246:4 laments the fact that many people only read the abridged halachot as they dispair from the difficult study of talmud because they are decreasing torah (against the principle of "VeYagdil Torah VeYadir") and causing the reasonings of halachot to be forgotten.
* Kitzur S”A 27:3 writes that someone who can’t learn as his main focus but can at least set aside times to learn, at those times he should learn Halacha which every Jew needs to know and Mussar which subjugate the Yetzer Hara. Shulchan Aruch HaRav (Talkut Torah 246:2) seems to say that Mussar is included in the category of Talmud.
* S”A HaRav (Hilchot Talmud Torah 2:1) explains that Mishna includes the Halacha Pesuka of the Mishnayot and Britot which explain the details of the 613 מצות and nowadays Mishna includes the Halacha Pesuka of the Shulchan Aruch and Rama. S”A HaRav adds that Talmud means understanding the reasons of the halachot in the משניות and Britot and nowadays that means the Rosh and Bet Yosef who explain the reasons of the halachot. </ref> See further in the next section regarding Halacha and Mussar.
# Some have the righteous practice of learning Chok LeYisrael which is a daily learning regiment set up by the Arizal that includes pesukim from Torah, Nevuim, Ketuvim, Mishnayot, Gemara, Zohar, Halacha, and Mussar. <Ref> The source for such a schedule is the Arizal (Shaar Mitzvot VaEtchanan). Kitzur Shulchan Aruch 27:3 writes that it's praiseworthy to learn the Chok LeYisrael daily. Further on the topic, see the Machzik Bracha 156:6, Sh”t Shalmat Chaim Zonenfeld Y”D 89, Kaf HaChaim 132:6, 155:3, and Sh”t Yabia Omer (Y”D 4:31(5), O”C 9:108(79)). Rav Chaim Zonenfeld in Salmat Chaim 46-49 writes that since the traditions of the Arizal weren't given over to the other rishonim we don't have to follow them. It is similar to Rabbi Eliezer who had traditions that other tenayim didn't have but we still don't follow them. Specially he says that you don't have to learn Chok Lyisrael every day if you learn anyways.</ref>

==Halacha and Mussar==
# It's very important to learn Mussar daily because the greater one is, the greater one's Yetzer hara is. <ref> Sukkah 52a </ref> Torah was created as an antidote to the Yetzer Hara. <ref>Kedushin 30b </ref> Even if learning Mussar takes away from learning other portions of Torah like Gemara, it's important to study Mussar. <ref> Birkei Yosef 1:9 and Chaye Adam (Yom Kippur Klal 432) write that one should study Mussar daily even at the expense of torah study time. Mishna Brurah 1:12 (and Shaar Tzion 1:26), Halacha Brurah (1:11 and 55:4), and Halichot Olam (8 pg 336) quote this as halacha. </ref>
# It is important to learn Halacha daily. One who learns 2 halacha's each day merits life in the [[Olam Haba]].<ref> Niddah 73a, Yalkut Yosef 155:4. [See Yesod Yosef (ch. 46 n. 3) about the significance of learning halacha daily and how it is mystically connected to beautifying Torah like a bride. See Pachad Yitzchak Shabbat (Siman 7).]</ref>
# Someone who only has 2 or 3 hours to learn daily should learn Halacha from Shulchan Aruch and commentaries or from contemporary Poskim so that one will be knowledgeable in practical laws and not come to do a sin without knowing. This is more preferable than learning Daf Yomi, or Gemara and Rishonim from which one can’t derive practical halacha. <Ref> Derisha Y”D 246:6, Shach Y”D 246:5 write that someone who only has a little time should learn from the poskim as it says in Nidda 73a someone who learns Halachot every day is a Ben Olam Haba. Shulchan Aruch HaRav (Tamud Torah 2:9), Yarot Devash, Derech HaChaim, Sh”t Teshuva MeAhava (Introduction to 2nd volume), Sh”t Yachave Daat 6:52, Kaf HaChaim Palagi 29:9, Mishna Brurah 155:3, and Halacha Brurah 155:4 concur. </ref>

==Learning Kabbalah==
# It’s forbidden for someone to learn Kabbalah unless has learned seriously all of Gemara and Poskim, and is a Talmud Chacham ingrained with Yirat Shamayim. One should protest if someone is teaching Kabbalah to the public especially if the teacher himself isn’t fitting to learn it. <Ref>Zohar (Pekudei 247b) describes the importance of learning the secrets of Torah and it’s reward. However the poskim write that one needs to have first learned Gemara and Poskim including Etz Chaim (pg 1d), Rama Y”D 246:4, Maharsha (Chagiga 13a), Shelah (Eser Maamarot 29b) and Sh”t Yachave Daat 4:47. Interestingly, S”A HaRav (Talmud Torah 2:1) writes that Kabbalah is included in the section of Talmud (one of the three sections a person should learn daily, see above).</ref>

==Learning at day and night==
# One should establish a fixed time to learn after davening. One should make certain that that time is fixed and one doesn't miss it even if one thinks one can make a lot of money by missing it. If one has a great need that one needs to leave for, one should learn at least one pasuk or one halacha. After finishing whatever was pressing one should complete one's daily standard amount. <reF>Kitzur Shulchan Aruch 27:1</ref>
#It’s important to learn at night and not waste it all with sleep, eating, and talking because one accomplishes most of his learning at night <ref> Rambam (Talmud Torah 3:13). Shulchan Aruch 238:1 rules this with the language one must be very careful to learn torah at night, more careful than the day! </ref>, that learning is not easily forgotten and is considered like the Avoda of the Korbanot. The joy of Torah is specifically felt for learning at night and Hashem grants a special Chesed for one who learns at night. <ref>Avoda Zara 3b. The gemara in Eruvin 65a says that night was created specifically for Torah study. The gemara in Chagigah 12b says that one who studies Torah at night will enjoy Hashem’s grace by day, as the pasuk in Psalms 42:9 says “By day, G-d will direct His grace, and at night, His song is with me.” </ref>.
#There's a special practice to "join the day and night" with learning or davening by learning during sunset and sunrise. <ref> Yalkut Yosef (Kitzur Shulchan Aruch 1:6), Bear Hetiev 238:1, and Mishna Brurah 1:2 in of the Shlah HaKadosh in fulfillment of the pasuk in Yehoshua 1:8 "you shall meditate on it day and night." </ref>
# If one has a certain daily schedule of learning and hasn't completed it yet, one should finish it at night. However, preferably one should make a stipulation not to accept the daily schedule as a neder, but rather bli neder in case one misses a day. <ref> Shulchan Aruch 238:2, Mishna Brurah 238:5, Kitzur Shulchan Aruch 71:1 </ref>
==Learning Tanach at night==
# According to the Kabbalah, it's preferable not to learn Tanach at night. <Ref> Birkei Yosef 1:13, 238:2 in name of the Arizal, Ben Ish Chai Pekudei #7, Kaf HaChaim 237:9. </ref> However, some argue that one may be lenient. <ref> Shaar HaTziyun 238:1 in name of the Pri Megadim. </ref> However, since it's not forbidden but only preferable, if not learning Tanach will cause [[Bitul Torah]] (Chas VeShalom) one may learn Tanach. <ref> Piskei Teshuvot 238:1 </ref>
# It is permissible to read Tehilim at night if read as a prayer for the sick or for another cause. <ref> Sh"t Tzitiz Eliezer 8:2 </ref>
# It is permissible to read Tanach on Friday night or the night of [[Yom Tov]]. <ref> Piskei Teshuvot 238:1, Sh"t Yabia Omer 6:30, Sh"t Maharashdam 1:158 </ref>
# It is permissible to learn Tanach along with Rashi at night. <ref> Sh"t Veyeche Yacov O"C 9, Piskei Teshuvot 238:1 </ref>
==Sources==
<references/>

Zimmun

2018-04-12T16:22:50Z

Ikesultan: /* Obligation of Zimmun */

==Shir HaMaalot==
# One should say [[Al Neharot Bavel]] before [[benching]] after a meal and on days when there’s no [[tachanun]] one should say [[Shir HaMaalot]] BeShuv Hashem instead. The minhag is to say [[Shir HaMaalot]] at Seudot mitzvah as well. <Ref>Kitzur Shulchan Aruch 42:5, Mishna Brurah 1:10,11, Piskei Teshuvot 1:14 in the footnote. See also [http://www.yutorah.org/lectures/lecture.cfm/744860/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Al_Naharos_Bavel_and_Shir_Hama'alos Rabbi Aryeh Lebowitz on the Ten Minute Halacha].</ref>
==Obligation of Zimmun==
# If three people eat together are obligated to make a Zimmun before [[benching]] (making [[Birkat HaMazon]]). <ref> S”A 192:1 </ref> Chazal based it on the pasuk “גדלו לה" אתי ונרוממה ה" יחדיו” <ref> Tehilim 34 </ref> and “כי שם ה" אקרא הבו גודל לאלוקונו” <ref> Devarim 30. Gemara [[Brachot]] 45 quoted by the Mishna Brurah 192:1. </ref>.
# Most authorities consider Zimmun to be a rabbinic obligation. <ref> Pri Megadim (A”A 197:2) writes that most authorities consider zimmun to be of rabbinic obligation. Chaye Adam 48:1 writes that Zimmun is derabbanan and some say it’s Deoritta. Chazon Ish (31:1) argues that Zimmun should be Deoritta. </ref>
# Zimmun could be said in any language as the purpose is to introduce the [[benching]] orally and join the group together to praise Hashem. <ref> Zohar (Balak pg 186b) writes that it’s important to precede [[benching]] with “give us a cup to bench” in Hebrew or Aramaic to introduce the [[benching]] to bring the [[kedusha]]. Mishna Brurah 192:2 quotes this and writes the minhag ashkenaz was to say Zimmun in Yiddish “Rabbotei Mir Velin Benchin”. Kol Bo (Siman 25) emphasizes the group merit of the zimmun. </ref>
# Some say that answering Zimmun is considered one of a person’s hundred [[Brachot]] every day. <Ref> Sefer Keysad Mezamnin 1:22 </ref>
# When we say the zimmun Sephardim have a practice of starting “הב לן נברך למלכא עילאה קדישא”. Then for Shabbat they insert “ברשות שבת מלכתא” and for Yom Tov “ברשות יומא טבא אושפיזא קדישא”. For Sukkot the practice is to insert “וברשות שבעה אושפיזין עלאין קדישין”.<Ref>Ben Ish Chai Korach n. 1 records the minhag to insert special requests for permission from Shabbat, Yom Tov, and the Ushpizin. Yalkut Yosef 192:1 agrees. He cites the Yafeh Llev 1:192:5 who argues that this is a real minhag and it appears as though one is believing in two gods. Also he is degrading Hashem’s dynasty by comparing it with other entities. Yalkut Yosef defends the minhag that one’s intent isn’t to compare Hashem to anything and it is just for honor to mention them. Mayim Chaim 2:17 agrees.</ref>

==Who Should be Given the Honor of Zimmun?==
# If there are guests, the homeowner should honor one of the guests with zimmun and he can even choose one of them who isn't the greatest talmid chacham.<ref>Shulchan Aruch 201:1, Mishna Brurah 201:4</ref>
# If there's no guests, a talmid chacham should be given first right to lead zimmun, afterwards a kohen should be given the right. If the kohan isn't a talmid chacham and there's also a talmid chacham there the talmid chacham may not say that he's giving the zimmun to the kohan based on rights of a kohan but he may give him permission to do the zimmun.<ref>Shulchan Aruch 201:2. The Gemara Megillah 28a explains that a talmid chacham who gives the zimmun to the kohan as a right of him being a kohen it is a disgrace to the Torah.</ref>
# There is no difference for zimmun if the person leading zimmun ate a kezayit of bread and isn't full or whether he's full. Similarly, there's no difference if he ate and drank or just ate. That is only for leading zimmun but not if one person is actually being motzei another person their obligation in Birkat Hamazon.<ref>Mishna Brurah 197:23 writes that even though regarding the obligation of Birchat Hamazon it matters if a person only ate a kezayit or is full or whether they drank, if everyone is fulfilling their own obligation it isn't relevant for zimmun.</ref>

== Who has the obligation?==
# There is only an obligation to have a zimmun if three or more people eat together. The three conditions to be considered “together” is that those who are eating 1) eat while seated, 2) sit at one table, and 3) start or end the meal together. <ref> Shulchan Aruch 193:2 writes that a third person can join two that already started eating if he is “Koveh” (establishes his place) with them. Mishna Brurah 193:21 writes that if one doesn’t eat while sitting and eat at the same table one isn’t considered as being Koveh with the others. Magen Avraham 195:2 and Mishna Brurah 197:3 also include the requirement of sitting at the same table. </ref> They are considered starting together if they all start to eat the first kezayit of bread while the others are still eating that first kezayit.<ref>Tosfot Brachot 45a s.v. shelosha, Vezot Habracha p. 131 citing Rav Elyashiv and Rav Tzvi Weber. He also quotes Rav Sheinberg who said that if they went to wash at the same time it is like they started together.</ref>
===Zimmun When They Didn't Establish Together===
# If two groups ate in different places in the same house and they could see from one group to another, if they have intent (when they began the meal) to join for Zimmun they may join, however, if if they didn’t have intent, then according to Sephardim they may not join for Zimmun, but according to Ashkenazim it’s a dispute whether they may join for zimmun. <Ref>Shulchan Aruch OC 195:1, Mishna Brurah 195:6 </ref>
## If in a school or yeshiva, the students go to lunch at the same time, the group can make Zimmun together even if they sit at separate tables as long as they can see from one table to another. Even if they don’t have enough at each table to make their own Zimmun of ten, they can join together to make a Zimmun of ten. However, it’s preferable that they one time actual say verbally that they intend to eat together. <ref> Yalkut Yosef (vol 3 pg 375) </ref>
# If three people aren’t obligated to make Zimmun as they didn’t join their meals together sitting, on the same table, and starting or finishing together they may not have a zimmun.<ref> Rama 193:3 writes that even if three people aren’t obligated in Zimmun it’s preferable that they make Zimmun because of Berov Am Hadrat Melech, that it’s preferable to honor Hashem in multitudes. Mishna Brurah 193:23 writes that the same would apply if there are more than 3 people. However, Magen Avraham in name of many poskim that since one can’t fulfill the [[Birkat HaMazon]] for another person one is also not allowed to make a zimmun together. Mishna Brurah 193:24 concludes that the Magen Avraham is more logical. Vezot Habracha p. 134 concurs.</ref> Some say that if they sat together but they just started and ended at different times they that they can have a zimmun together.<ref>Rav Shlomo Zalman Auerbach (Minchat Shlomo Brachot 45a cited by Dirshu 193:22)</ref>

==If a Member of the Zimmun Left or Benched==
# If three ate together and were obligated in Zimmun and one forgot about Zimmun and said [[Birkat HaMazon]] then the other two can say zimmun with the third. <Ref>Shulchan Aruch 194:1 </ref> However, if one of the group answered Zimmun with another group he can’t answer another zimmun of three. <Ref>Rama 194:1 </ref>
# If three ate together and one person left he could be called back and Zimmun could be said even if he’s standing by the door next to them, however he should say [[Birkat HaMazon]] where he ate. However, if ten people ate together and one left he should be called back and everyone should sit down for Zimmun. <Ref>Gemara Brachot 45b, Shulchan Aruch OC 194:2, Mishna Brurah 194:8 </ref>

==A Zimmun of Ten==
# If ten people ate bread together, they are supposed to add the word Elokenu in the Zimmun.<ref>Shulchan Aruch 192:1</ref>
# If seven people ate bread and three people ate a [[kezayit]] of another food or drank a [[reviyit]] of a drink<ref>The Kol Bo 25 cited by Bet Yosef has a doubt whether those joining have to eat a kezayit or reviyit of drink to join or anything is sufficient. Shulchan Aruch rules that a kezayit of food or reviyit of drink is necessary.</ref> other than water, they can join together for a Zimmun with the insertion of Elokenu. If there are only six people who ate bread they can't make a Zimmun with Elokenu. <ref>Shulchan Aruch 197:2. Rav is quoted in Gemara Brachot 48a as saying that if one of the ten ate a vegetable he can join for a zimmun. Tosfot s.v. tisha adds that even drinking counts like eating. Rambam Brachot 5:8, Tur and Shulchan Aruch 197:2 codify this gemara.
* Rabbi Zeira asked whether two or three people who ate a vegetable can join and Rav Yehuda told him that they could. Rabbi Zeira didn't ask whether four who ate vegetables can join because he thought that you need a significant majority. Rabbi Yirmiya argued that four could join which there is still a majority of those who had bread. Rashi understands that Rabbi Zeira didn't ask original because of his idea but really he regretted that he didn't ask about four. The Bet Yosef 197:2 explains for the Rambam and others that Rabbi Zeira was steadfast in his opinion that four can't join. Interestingly, the Or Zaruah 1:197 cited by Bet Yosef in fact holds that four can join. Shulchan Aruch doesn't hold like the Or Zaruah.</ref>
# According to Sephardim, one doesn't have to stand for the word Elokenu in the Zimmun. <ref>Halacha Brurah 192:12</ref> Some Ashkenazim have the custom to stand for the word Elokenu in a zimmun of ten, however those who don't stand have what to rely on.<Ref>Sh"t Bear Moshe 1:2 compares standing for Elokenu of zimmun to standing for barchu and concludes that one should stand but if one doesn't there is what to rely upon. [https://www.yutorah.org/sidebar/lecture.cfm/897474/rabbi-hershel-schachter/berachos-87-44b-45b-lishmor-chukav-zman-tefillin-muktzeh-mayim-letzmao-zimmun-/ Rav Schachter (Brachot Shiur 87 at the end)] said that Rav Soloveitchik's minhag was not to stand for Elokenu of zimmun of ten but those who do stand think that it is like a dvar shebekedusha (Kesef Mishna Brachot 5:7).
* Is Zimmun a Dvar Shebekedusha? The Rambam Brachot 5:7 writes that even though women can have a zimun on their own they can’t have a zimun of ten with Elokenu. (Interestingly, the Sefer Meorot Brachot 45a argues on the Rambam.) Kesef Mishna Brachot 5:7 explains that a zimun with Elokenu is a dvar shebekedusha. Meiri Brachot 47b s.v. nashim, Bach 199:7, Perisha 199:16, Ateret Tzvi 199:5, and Mishna Brurah 199:15 agree with this statement explicitly. However, Even Haazel Brachot 5:7 and Divrei Yirmiyahu Brachot 5:7 argue that zimun with Elokenu really isn’t a dvar shebekedusha but requires a minyan for the respect of Hashem’s name (Brachot 45b) and that’s why a child can join for zimun. (See Meiri who tries to address this.) Kavod Yom Tov Brachot 5:7 provides a compromise calling it a minor dvar shebekedusha.</ref>

==Two who ate together==
# Three who ate together must do Zimmun and each one is not allowed to leave the Zimmun. However, if there’s six or more in the Zimmun, the group is allowed to split into two groups of three. If there’s ten then each one isn’t allowed to leave the Zimmun as they are obligated in ZImmun with a mentioning of Hashem’s name. However, if there’s twenty the group may split into two groups of ten. <Ref>S”A 193:1 </ref>
# Some say that it’s always preferable to join together in a larger group while others contend that once one is joining in a group of three or ten there’s no obligation to join in a larger group. <Ref>Rama 193:2, Mishna Brurah 193:11 </ref>
# If three people ate together in the beginning or they finished together (and it’s considered as if they finished together if they still would eat something had if be brought to them) then there’s an obligation of Zimmun. <Ref>Mishna Brurah 193:19 </ref>
# Two who ate together aren't obligated in Zimmun and therefore, they should say [[Birkat HaMazon]] to themselves. However, if one of them doesn’t know how to say [[Birkat HaMazon]] and the other does, then the one who knows may say it aloud and fulfill the obligation of the one who doesn't know as long as the one saying has intent to fulfill the obligation of the other, and the one listening has intent to fulfill his obligation. <ref>S”A 193:1 </ref>
# According to some it’s crucial that the one who is listening understand the [[Birkat HaMazon]], while others are lenient and say that such is the minhag. <Ref>Mishna Brurah 193:5 </ref>
===Two Who Ate Bread and a Third Ate Other Foods===
# If two people ate bread and a third person ate a [[kezayit]] of another food, some rishonim hold that they may not join together to make a zimmun, while other rishonim hold that they may join together for a zimmun. Ideally the third person should eat bread and join for a zimmun. If he doesn't want to, they can join for a zimmun of three. <Ref>
* Rif Brachot 35b holds that someone who ate something besides bread can be counted for a zimmun of ten and not for a zimmun of three. Rambam Brachot 5:8, Rashba Brachot 48a s.v. ulinyan, and Sar Mkusi (Tosfot Brachot 48a s.v. tisha) agree. However, the Ri (Tosfot Brachot 48a s.v. tisha), Rabbenu Yonah 35b s.v. vafilu, and Rosh Brachot 7:21 argue that there’s no distinction between a zimun of three and ten and one person who ate something besides bread can join a zimun of three.
* According to Tosfot unlike Rif and Rambam, what do you need to eat? Tosfot 48a s.v. tisha says that anything including a drink is sufficient. Bet Yosef 197:3 cites the Kol Bo 25 who says that you can only join a zimmun of three if you ate mezonot.
* Shulchan Aruch 197:3 writes that there are three opinions as to whether two who ate bread may join in a zimmun with a third person who didn't eat bread. The first opinion holds that one may not join together for a three person zimmun unless all three people ate bread. The second opinion holds that they may join together as long as the third person ate [[mezonot]]. The last opinion holds that as long as the third person ate anything, they may join together for a zimmun. Shulchan Aruch writes that in order to avoid a dispute one should not allow a third person who doesn't want to eat bread to join with the first two who are eating bread. The Mishna Brurah 197:22, however, writes that the minhag is in accordance with the last opinion allowing a zimmun of three as long as the third person ate something. Halacha Brurah 197:12 also writes that some are lenient. Chacham Ovadia Yosef in Sh"t Yechave Daat 4:13 (in the footnote) quotes the Knesset HaGedola who says that the minhag is to allow a zimmun of three as long as the third person ate something. He explains that the only reason Shulchan Aruch said one should avoid such a zimmun is because in his day people used to listen to the [[birkat hamazon]] of the leader of the zimmun, however, nowadays since everyone says the [[birkat hamazon]] to themselves such a zimmun is allowed. Mishna Brurah 197:20 notes that the third person must eat at least a [[kezayit]] in order to obligate a bracha achrona. Kitzur Shulchan Aruch 45:10, Shulchan Aruch 196:3, and BI"H (Korach n. 5) say that ideally the third person joining two others who ate bread for a zimmun should have at least a kazayit of mezonot or wine but it is permissible to join as long as he had a kazayit of any other fruit, vegetable, or drink besides water. </ref>
# If two people eat bread together and a third person ate a [[kezayit]] of another food, if one of those who ate bread said [[Birkat HaMazon]] without Zimmun, many poskim hold that there is no obligation of Zimmun.<ref>Beiur Halacha 194:1 s.v. Echad cites the Eliyah Rabba who has a safek about this and concludes that there is no obligation for Zimmin. He quotes the Maamar Mordechai, Birkei Yosef, and Magen Giborim as agreeing. Sefer Keysad Mezamnin (9:22, p. 123) concurs.</ref>
# If two people eat bread together and a third person ate a [[kezayit]] of another food, if the one who ate the other food said a [[Bracha Achrona]] without Zimmun, there is no obligation of Zimmun.<ref>Chaye Adam 48:1 writes that if two people eat bread together and a third person ate a [[kezayit]] of another food, if the one who ate the other food said a [[Bracha Achrona]] without Zimmun, there is no obligation of Zimmun since the one who ate food other than bread had a non-permanent meal to begin with and has already made a bracha achrona. Sefer Keysad Mezamnin (9:20, p. 122) concurs.</ref>

==Who can join a Zimmun==
===Women===
# Women who ate with a group of men who became obligated to make a zimmun are obligated to join in their zimmun. <ref>Kitzur Shulchan Aruch 45:22</ref>
# Women who ate together are obligated to make a zimmun and even if their are ten woman they say the zimmun as if they were a group of three. <ref>Shulchan Aruch 199:6</ref>

===Children===
# The Ashkenazic minhag is not to include children under Bar mitzvah for zimmun<Ref>Rama 199:10, Kitzur Shulchan Aruch 45:22 </ref>, while the Sephardic minhag is to include children of age 6 who know to whom they are [[saying Birkat HaMazon]]. Some are Machmir for age 9 in general, or, at least, for zimmun BaShem <ref>
====Counting a Kattan in General====
The Gemara (Berachot 47b-48a) has a series of statements about being able to make a zimmun with two people and a Sefer Torah, Shabbat, or just by virtue of the fact that they're both Talmidei Chachamim who can speak in Halacha. Then, the Gemara quotes R' Yochanan that one can make a zimmun with a Kattan Poreach, and then it brings a Baraita to support that. Afterwards, the Gemara says the Halacha does not follow any of the above statements rather, the Halacha follows Rav Nachman that a Kattan who knows to whom we pray may be counted towards a zimmun. The Gemara continues to bring a story about how Rabbah asked young Abaye and Rava whom we recite Birkat Hamazon to and how they answered correctly.
 
* There are three basic approaches in the Rishonim as to how to read the Gemara, resulting in the following opinions regarding whom we count for a zimmun.
# The Rif (Berachot 35a) quotes Rav Hai Gaon who holds one may count any Kattan who knows whom we say Birkat Hamazon to, even from nine or ten years old. Rambam (Bracha 5:7) and Rabbenu Yonah (Brachot 35a s.v. aval) agree. He mentions that a child can be counted from eight or nine years old.
# Rabbeinu Chananel (quoted by Rabbenu Yonah) is of the opinion that a twelve year old, similar to a concept we find by [[Nedarim]] (Mufla Samuch LaIsh), may be counted for a Minyan, if he knows to whom we recite Birkat Hamazon. Ramban (Chidushim Brachot 48a) rejects this opinion saying that it is without proof.
# The Rosh (Berachot 7:20) is strict for a Yerushalmi that one may never count anyone below the age of thirteen for a Minyan. Tosfot 48a s.v. leyt agrees. The Beit Yosef (199:10) adds that the Hagahot Maimoniot (Berachot 5:6), Samag (Aseh 27), and Maharik (Shoresh 49) also hold like the Rosh, and Rabbeinu Yonah testifies that many of his contemporary Chachamim acted that way.
# The Raavad (as quoted by Ramban Chidushim Brachot 48a, see Raavad on Rif Brachot 35b) argues that a child can join for a zimmun of ten and not three. Tur 199:10 quotes Rabbenu Peretz and Rav Hai Goan who make such a distinction. Ramban (Milchamot 35b and Chidushim 48a) argues that there's no difference. Also, the Rambam Brachot 5:7 explicitly writes that there's no distinction. Shulchan Aruch 199:10 rules like the Rambam. How many children can join for a zimun of ten? The Bet Yosef 199:10 cites the Kol Bo (ch. 25) who says that we can even have 3 children. The Baal Hameor Brachot 35b holds that you can join even 4 children for a zimun. The Ramban Milchamot 35b argues only one. Also, the Shiltei HaGiborim Brachot 35a n. 5 citing the Riaz says only one child can join. Magen Avraham 199:6 and Birkei Yosef 199:3 hold like the Riaz to only join one child for a zimun of ten.
* In the end, Shulchan Aruch OC 199:10, rules like the Rif and Rambam against the Rosh. Rabbenu Yonah Brachot 35b s.v. aval writes that a child can join for a zimmun but not for a minyan since for zimmun each person can fulfill their own obligation of Birkat Hamazon, however, for minyan the Dvar Shebekedusha is something that only a congregation can say and not an individual. Magen Avraham 199:6 agrees. The Darkei Moshe 199:4 says their Minhag is like the Rosh. (See Yabia Omer OC 4:9:2-3 and OC 1:42:4 regarding the distinction between using a Kattan for zimmun and not for Tefillah).
====A Lower Age Limit====
The Bet Yosef (199:10) discusses according to those who include a child whether there is a specific age limit. The Rif 35a mentions the child has to be nine or ten, Rabbenu Yonah 35a s.v. katan quotes the Rif as holding eight or nine, and Rambam Brachot 5:7 says seven or eight. The Bet Yosef writes that it seems that these ages aren't specific as long as they really know who they are saying Birkat Hamazon to. However, he cites the Rashba (Berachot 48a s.v. vleyt) and Rivash (Siman 451) both hold that the child needs to be a certain age of Chinuch and not just that he knows to whom he is saying Birkat Hamazon. Shulchan Aruch 199:10 writes that we include a child for zimmun and it isn't clear from what age. Gra on 199:10 assumes that he follows the Rivash.
 
The Magen Avraham 199:6 writes nine or ten. Birkei Yosef 199:4 writes that even though it seems Shulchan Aruch really a child can be counted even as old as six years old, we should be strict for the Magen Avraham since many opinions don't like like the Rif in the first place and it is possible that he himself would only say it from nine years old specifically. In Shiurei Beracha (199:2) he found the Sefer HaOrah of Rashi ch. 44 who also says from the age of nine or ten. The footnotes of Peat David points out that this quote is from the Rif but certainly wasn't authored by Rashi. Machatzit HaShekel 199:6 agrees with Chida.
 
The Maamar Mordechai (199:4) broadens the discussion about this comment of the Magen Avraham. Every child reaches chinuch at a different age, so the Magen Avraham was just picking one and intended for us to be Somech on what it says in Beit Yosef. He disagrees with the Chidah's reading of the Magen Avraham and thinks that it's Lefaresh and not Lachalok, and he finishes by pointing to 284:4.
 
The Kaf HaChaim (199:29) and Piskei Teshuvot (199:5) are Machmir for the Chidah.
 
In Yabia Omer (2:OC:13:11), regarding the how old a child must be for one to answer Amen to his Beracha, Rav Ovadia says that the Chidah strayed from the Kav and there's no need to be Machmir as there's no Beracha Levatala. Therefore, he paskens from six. Elsewhere (OC 8:25:8) he adds a Rov that Chareidi kids know whom they're mevarech to and that one can use a Safek Sefeka if he's not sure if the kid is six.
 
The Ben Ish Chai (Shanah Rishonah Korach 11) says from age nine, but Rav Ovadia (Yabia Omer 9:OC 91:8:3) says Lo Dak (as is Mashma from his Lashon about Maran and the Minhag of Baghdad following Maran), unlike the Kaf HaChaim (199:29) who took it literally. It seems to be Bedaat Maran, so it would depend how you read the Magen Avraham, (like the Chidah or the Maamar Mordechai). Either way, the Ben Ish Chai recommends finding a Gadol if possible.
 
The Ohr Letzion (2:13:11) distinguishes between a zimmun of three and one of ten. For the former, six years old is sufficient, but one should be machmir for a zimmun bashem for nine years. Rav David Yosef (Halacha Berurah 199:13) disagrees on behalf of his father, though there is no Hasaga in Rav Ovadia's Hearot on the volume (9:108).
 
Vezot HaBeracha (pg 132) paskens like Chacham Ben Tzion, and Rav Mordechai Eliyahu comments that he disagrees and even allows for zimmun of ten from age six. The latter emphasizes that each Kattan Lifum Chorfeh, everybody reaches that point of understanding at a different age. The fact that Rav Mordechai Eliyahu holds from age six may be a good indication that he read the Ben Ish Chai like Rav Ovadia.
 
The Birkat Hashem (2:6:25) is also lenient from age six for both 3 and 10, and in footnote 90, he gives three explanations for why we should not follow the Birkei Yosef's Chumra. Firstly, the Chidah might not have meant it LeHoraah, but rather for Yechidim, as he described in Choshen Mishpat 25:6. Next, it's just not Muchrach, and, lastly, had he seen the other Rishonim and understood the Rif, he would have been Chozer Bo.
 
See further in Yechaveh Daat 4:13 and Yitzchak Yeranen 5:11.

</ref>
#Those who include Ketanim may do so for both a zimmun of three and a zimmun of ten<ref>The Tur (199:10) quotes a dispute between the Rambam (5:7), who says he can be Mitztaref for both a regular zimmun and a zimmun baShem, and R' Peretz, who holds that it's only for a zimmun of ten. The Beit Yosef adds that the latter is also the opinion of Rav Hai Gaon, Tosafot (48a DH veleit), and the Mordechai (Berachot 172) quoting Rabbeinu Tam. He explains that they holds such because we're more strict about zimmun of three than a zimmun of ten, however, the Mordechai records that the Rabbeinu Tam didn't want to rely on his opinion in practice. The Orchot Chaim (39) quotes the Raavad (Temim Deim n. 1) as also holding this way because we go out of our way to enable making a zimmun of ten to praise Hashem with His name but a zimmun of three is insufficient reason to for us to accept the minor. The Shulchan Aruch (199:10) paskens like the Rambam.
</ref> but not Panim Chadashot or Sheva Berachot.<ref>The Kaf HaChaim (199:31) quotes Poskim who say that a Kattan may not, however, count towards a Minyan or Panim Chaddashot for Sheva Berachot. This is also the ruling of Rav Mordechai Eliyahu (in his comments to Vezot HaBeracha pg. 132). See also Yalkut Yosef.</ref>
#The Kattan should have have bread in order to be counted for three.<ref>The Birkat Hashem (vol. 2 ch. 6:25 fn. 90) says that to join a zimmun of three, he has to eat bread or Mezonot, not just a vegetable based on a Safek Sefeka. Although, for ten, even a vegetable is sufficient.</ref>
# Contemporary Poskim agree that this does not extend including one Kattan regardless of the size of zimmun.<ref>Rav Yosef Karo (Beit Yosef 199:10) quotes the Kol Bo (Siman 25) that there must always be a Rov Nikar of Gedolim, so a regular zimmun can have a maximum of one Kattan and a zimmun of ten can have up to three.
* The Mishnah Brurah 199:25 quotes the Magen Avraham (199:6) quoting the Shiltei HaGibborim (Berachot 35 1:5) that only one Kattan may be counted. In the Shaar HaTziun (199:14) he says the Magen Avraham and Birkei Yosef both say this bedaat Maran. Upon reading the Birkei Yosef (199:3), it's clear that the Chidah felt Maran actually holds like the Kol Bo, who allows one to use many Ketanim as long as there's a Rov Nikar of Gedolim. Rather, the Birkei Yosef was being Machmir for the Riaz, because many poskim sound that way. This really isn't a Shaylah for Ashkenazim.
* The Kaf HaChaim (199:30), Birkat Hashem (vol. 2 ch. 6:25), Halacha Berurah (199:13), Yalkut Yosef 199:4 (199:6 in Kitzur Shulchan Aruch), and Piskei Teshuvot (199:5) all hold say one may only use one Kattan regardless. The Birkat Hashem quotes many Sepharadi Poskim, such as the Birkei Yosef, Erech HaShulchan (199:2), Kaf HaChaim ibid, Siddur Beit Menuchah, Chessed LeAlaphim, and Yechaved Daat 4:13.</ref>
#If a Sepharadi, Ashkenazi, and Kattan (Sepharadi) eat bread together, they may make a zimmun if the Sepharadi leads. If they're ten total, consisting of eight Sepharadim, and Ashkenazi, and a Kattan, they Sepharadim may make a zimmun baShem, but the Ashkenazim should answer quietly without Hashem's name in a way that no one will notice the omission.<ref>VeZot HaBeracha (pg. 132) quotes the ruling of R' Chaim Pinchas Sheinberg and Rav Mordechai Eliyahu that if a Sepharadi, Ashkenazi, and Kattan eat together, they may make a zimmun and the Sepharadi should be Mezamen. Moreover, Rav Shlomo Zalman Auerbach holds that if they're eight Sepharadim, an Askenazi, and a Kattan, one of the Sepharadim should make a zimmun BaShem, but the Ashkenazi should answer quietly without the Shem. This is also the ruling of the Piskei Teshuvot (199:5) and it's quoted in Yalkut Yosef (Heb-Eng) there.</ref>
#Three Ketanim who eat together may not make their own zimmun<ref>The Perishah had a Girsa in the Tur that ketanim could make their own zimmun, but the Kaf HaChaim (199:18) points out from Maamar Mordechai (199:2) and Yafeh LeLev (199:2) that the Turim printed from the times of Maran and the Bach did not have that Girsa. Neither did the Rambam or Shulchan Aruch themselves. Rav David Yosef (Halacha Berurah 199:14) says that three ketanim who eat together should not make their own zimmun.</ref>
# Ashkenazi Ketanim should still answer to a zimmun that they hear according to how much they ate with those bentching.<ref>The Piskei Teshuvot (199:5) says that they should answer as appropriate to other people's zimmun based on [[Chinuch]] if they ate together with those making a zimmun.</ref>
#Some say that two adult women and a female minor who eat together may make a zimmun.<ref>The Kaf HaChaim (199:21) sounds like they have to be three Gedolot. The Hebrew-English Yalkut Yosef in the footnotes quotes a Maayan Omer (pg 305) that says it's permissible.</ref>

==Zimmun after someone already Benched==
# If three people ate bread together, and one forgot to wait for Zimmun, the other two can do Zimmun with the one who already Benched. <ref> S”A 194:1 writes that if one out of three people in a Zimmun said [[Birkat HaMazon]] they can still make a Zimmun to fulfill the obligation of the two and the one who said [[Birkat HaMazon]] will not fulfill his obligation because a Zimmun must be said before [[Birkat HaMazon]]. </ref>
# If three people ate together, two ate bread and one ate a [[Kezayit]] of something else or drank a [[Revi'it]] of a drink (other than water) are obligated to make Zimmun. <ref> Mishna Brurah 197:20 writes that if one out of three people ate a [[Kezayit]] of a food (other than bread) or drank a reviyat of drinks (other than water), the three people can still make Zimmun. </ref>
# If one of three only had a [[Kezayit]] of another food or a reviyat of drinks, and one of those who ate bread forgot to wait for Zimmun and Benched, the other one who ate bread can no longer make Zimmun. <Ref> Mishna Brurah 197:9 </ref>
# If one of three only had a [[Kezayit]] of another food or a reviyat of drinks, and the one who didn’t eat bread forgot to wait for Zimmun and made [[Bracha Achrona]], the other two who ate bread can no longer make Zimmun. <Ref> Mishna Brurah 194 (Beiur Halacha s.v. Echad Mehem) quotes tha Eliya Rabba who is unsure whether the one who ate bread and didn’t make [[Birkat HaMazon]] can make Zimmun and concludes that since there’s only one who is obligated (and can fulfill their obligation) they can’t make Zimmun. Such is also the opinion of the Birkei Yosef, Mamer Mordechai, and Magen Giborim. </ref>

==Safek Zimmun==
# If there’s a doubt whether Zimmun was made or not (or in general a doubt concerning Zimmun) one should be strict to say Zimmun and in a Zimmun of 10 one shouldn’t add Hashem’s name. <ref> Mishna Brurah (Beiur Halacha 197 s.v. Imahem) quotes the Pri Megadim and Chaye Adam who write that if there’s a safek by zimmun one should say it however by the Zimmun of ten people one shouldn’t say it because it includes Hashem’s name.</ref>
==Eating after the Zimmun==
# If two of the three people want to have a zimmun and one person isn't finished they can have a zimmun and the one who didn't finish will answer the zimmun and then continue to eat and recite birkat hamazon after he finishes eating. <ref>Gemara Brachot 45b, Shulchan Aruch OC 200:1</ref>
# How much of Birkat Hamazon does he have to heard before he can start eating again? Ashkenazim need to wait until the mezamen finishes Hazan Et Hakol, but Sephardim can eat immediately after they hear the mezamen say baruch she'achalnu ubituvo chayinu.<ref>Tosfot Brachot 46a s.v. ad understands that the gemara is discussing when you listen to a zimmun and plan to eat again how much of birkat hamazon do you need to listen to and he says we hold like Rav Sheshet that you need to listen until Hazan Et Hakol. However, the Rosh Brachot 7:12 cites Tosfot and then cites the Rif who follows Rav Nachman who says zimun ends at baruch she'achalnu. Shulchan Aruch 200:2 rule like Rav Nachman and Rama like Rav Sheshet.</ref>
# If one of the three people is finished eating and the other two don't mind they are allowed to be nice and let the one who finished do zimmun and then they'll continue to eat after the zimmun.<ref>Gemara Brachot 45b records the story with Rav Papa and someone else stopped their meal for one other, which the Gemara says isn't necessary but is considered going beyond the letter of the law. Shulchan Aruch 200:1 codifies this.</ref>

==Saying [[Birkat HaMazon]] aloud==
# The original establishment was that the one doing Zimmun would read the entire [[Birkat HaMazon]] out loud. Nowadays, the practice is that everyone say it silently to themselves. <Ref> Vezot HaBracha (pg 128, chapter 14) quotes that Panim Meirot that the original establishment was that one person say it aloud and everyone listen. However, S”A 183:7 writes that the practice that should be followed nowadays is that one person say it aloud and everyone to follow along Bracha by Bracha. </ref>
# According to Ashkenazim it’s preferable to finish the Bracha before the Mezamen (one doing the Zimmun) and then when the Mezamen finishes answer [[Amen]]. According to Sephardim there’s no reason to finish before the Mezamen and if one did, nonetheless, one doesn’t answer [[Amen]]. <Ref>S”A and Rama 183:7, Vezot HaBracha (pg 128, chapter 14) </ref> See further on the [[Birkat HaMazon]] page.
# If it’s difficult to listen to the entire [[Birkat HaMazon]] out loud one should at least listen to the primary part of the Bracha, which according to Sephardim is Birkat Hazimmun (the words “Baruch SheAchalnu…Chayinu”) and according to Ashkenazim is through Birkat HaZan (the first Bracha of [[Birkat HaMazon]]). Therefore according to Ashkenazim the Mezamen (even if he is Sephardi) must say the first Bracha out loud and everyone should say it silently along with the Mezamen. <Ref>S”A and Rama 200:1 identify clearly the crucial part of Zimmun, according to S”A it is the Zimmun of Baruch SheAchalnu and according to the Rama it is including the first Bracha. Mishna Brurah 183:28 holds that Ashkenazim should at least say the first Bracha quietly together with the Mezamen and those who have the minhag that everyone just says it to themselves are mistaken. This is also the opinion of Vezot HaBracha (pg 129, chapter 14) and he warns that not doing so is against the halacha. Vezot HaBracha (pg 335) quotes Rav Wosner in Kovetz MeBet Levi (Nissan 5758) who defends the minhag slightly. Yalkut Yosef (vol 3 pg 371) says that a Sephardi who is a Mezamen for Ashkenazim should say the first Bracha out loud. [https://www.yutorah.org/sidebar/lecture.cfm/897474/rabbi-hershel-schachter/berachos-87-44b-45b-lishmor-chukav-zman-tefillin-muktzeh-mayim-letzmao-zimmun-/ Rav Schachter in Brachot Shiur 87 (min 70)] said that Ashkenazim should have the mezamen say the entire birkat hamazon out loud slowly and everyone say it along with him and if they don't so they aren't fulfilling zimun.</ref>
# According to Ashkenazim, if there’s a large group and those [[benching]] will not hear the Mezamen until the end of the first Bracha it’s preferable for the group to separate into groups of three so that it’s possible to hear the Mezamen until the end of the first Bracha. <Ref>Mishna Brurah 193:17, Vezot HaBracha (pg 129, chapter 14) also quotes the Chazon Ish who argues but still quotes the Mishna Brurah as the primary opinion. </ref>
# It’s preferable that the Mezamen not use a microphone for Zimmun but rather someone with a loud voice do the Zimmun. <Ref>Vezot HaBracha (pg 129, chapter 14) </ref>

==Procedure and Text of Zimmun==
# The Mezamen, who is leading the zimmun, should invite everyone to say [[Birkat HaMazon]]. It may be said in any language. If one wants to say this invitation in Hebrew, one should say "Ten Lanu Kos UNivarech" (if one is [[saying Birkat HaMazon]] over a cup of wine) or "Bau UNivarech" (if one isn't [[saying Birkat HaMazon]] over a cup of wine). If one wants to say this invitation in Aramiac, one should say "Hav Lan UNivarech" or an extended version of this is "Hav Lan VeNivrich LeMalka Iylah Kiddisha", which many Sephardim have the custom of saying. If one wants to say this in Yiddush, the phrase one should say is "Rabbotai Mir Velin Benchin". <ref>The Magen Avraham (Intro to 192) quotes the Zohar which says that words of [[kedusha]] require preparation and that is the basis for the minhag to invite everyone to say Birkat Hamazon. The Magen Avraham writes that the Ashkenazic minhag was to say it in Yiddish with the words "Rabbotai Mir Velin Benchin". The Mishna Brurah 192:2 adds that it may be said in Hebrew with either the phrase "Ten Lanu Kos UNivarech" (if one is [[saying Birkat HaMazon]] over a cup of wine) or "Bau UNivarech" (if one isn't [[saying Birkat HaMazon]] over a cup of wine). The Kitzur Shulchan Aruch 45:6 adds that this invitation could be said in Aramiac with the words "Hav Lan UNivarech." Rav Mordechai Eliyahu (comments to Kitzur Shulchan Aruch 45:12) writes that the Sephardic minhag is to say this invitation in Aramiac with the words "Hav Lan VeNivrich LeMalka Iylah Kiddisha." </ref>
# Those who are participating in the Zimmun should answer to this invitation, according to Ashkenazim, "Yehey Shem Hashem Mivorach MeAtah VeAd Olam", and according to Sephardim, "Shamayim". <ref>The Magen Avraham (Intro to 192), Mishna Brurah 192:2, and Kitzur Shulchan Aruch 45:6 records the Ashkenazic minhag to answer the invitation with the pasuk "Yehey Shem Hashem Mivorach MeAtah VeAd Olam". Rav Mordechai Eliyahu (comments to Kitzur Shulchan Aruch 45:12) writes that the Sephardic minhag is that those participating in the [[Birkat HaMazon]] answer "Shamayim," meaning, that this should be done with the permission of heaven.</ref>
# After the invitation, the mezamen should begin the actual zimmun by saying "Nivarech She'achalnu Meshelo" or with an extended version of "Birshut Malka Iylah Kiddisha UBirshutchem, Nivarach She'achalnu Meshelo", as is the custom of some Sephardim. <ref>Shulchan Aruch 192:1 writes that the mezamen should begin the zimmun by saying "Nivarech She'achalnu Meshelo". Rav Mordechai Eliyahu (comments to Kitzur Shulchan Aruch 45:12) writes that the Sephardic minhag is the mezamen starts the zimmun with the words "Birshut Malka Iylah Kiddisha UBirshutchem, Nivarach She'achalnu Meshelo."</ref>
# Those participating in the zimmun should respond "Baruch She'achlnu Meshelo Ubituvo Chayinu." <ref>Shulchan Aruch 192:1 writes that those participating in the zimmun should respond "Baruch She'achlnu Meshelo Ubituvo Chayinu." </ref>
# Lastly, the mezamen should conclude "Baruch She'achlnu Meshelo Ubituvo Chayinu."<ref>Shulchan Aruch 192:1 writes that the mezamen should conclude "Baruch She'achlnu Meshelo Ubituvo Chayinu."</ref>
# If one hears Zimmun but didn’t eat should answer “Baruch UMevurach Shemo Tamid Leolam VaEd” - ברוך ומבורך שמו תמיד לעולם ועד - which has an acronym בושת לו. <Ref>S”A 198:1, Kitzur Shulchan Aruch 45:20, Vezot HaBracha (pg 129, chapter 14) </ref>

==Sources==
<references/>
[[Category:Brachot]]

The Meals of Shabbat

2018-04-11T18:14:29Z

Ikesultan: /* How much to eat */

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[[Image:Shabbat_Table.jpg|250px|right]]
There is a mitzvah to eat three meals of bread on [[Shabbat]]. At the Friday night and the first meal on [[Shabbat]] day, [[Kiddush]] is recited. The laws that relate specifically to the [[third meal of Shabbat]] are on the [[Seudat Shelishit]] page. Additionally, in order to escort out [[Shabbat]] there is a fourth meal at the conclusion of [[Shabbat]], called [[Melaveh Malka]].
==Covering the Challah==
# There are multiple reasons for covering the [[challah]]. Some say that it is in commemoration of the Maan which was covered with dew. Others say that it is so as not to "embarrass" the bread as we are reciting the [[Kiddush]] before [[HaMotzei]]. <ref> Tosafot in Pesachim 100b says that because the maan fell between layers of dew, which preserved it, we cover the [[challah]] above and below. Rosh Pesachim 10:3 as well as the Tur 271 quote the Yerushalmi saying that since wheat is written first in the pasuk of the seven species for which [[Israel]] is praised and the beracha on it should be recited first, we don't want to embarrass the [[challah]] by saying the beracha on the wine first, therefore, we cover the [[Challah]]. Mishna Brurah 271:41 cites the reason of the maan even if one recites [[Kiddush]] over the [[Challah]] one should cover the [[Challah]], but according to the Tur this isn't necessary. THe Mishna Brurah concludes that the minhag is to cover the [[Challah]] even in such a case.</ref>
# Even if one is not going to make [[Kiddish]] oneself but rather hear it from someone else one should still cover the challahs. <ref> Rav Moshe Feinstein (quoted in back of Radiance of [[Shabbos]], Siman 1, Iggrot Moshe OC 5:18 </ref>

==Having two loaves of Challah==
[[Image:Challah.jpeg|200px|right]]
# For the [[Shabbat]] meals one should have Lechem Mishna meaning that one needs to make [[Hamotzei]] over [[two loaves of bread]] on [[Shabbat]] and [[Yom Tov]] in commemoration of the double portion of Man that fell before [[Shabbat]] and [[Yom Tov]]. <ref> S”A 274:1, Mishna Brurah 274:1. The poskim have a debate of whether this obligation is from the torah or the rabbis. The Taz OC 678:2, Chatam Sofer OC no. 46, and Aruch Hashulchan 274:1 all say it is from the torah while the Magen Avraham 254:23 says that it is only rabbinic. </ref>
# Women are also obligated in [[Lechem Mishneh]].<Ref>Meiri [[Shabbat]] 118a writes that women are obligated in [[Lechem Mishneh]] just as they are obligated in other mitzvot of [[Shabbat]] such as the meals of [[Shabbat]], [[Kiddish]], and [[Havdalah]]. Mishna Brurah 274:1 rules that women are obligated in [[Lechem Mishneh]] based on the reasoning that they too enjoyed from the miracle of the manna. Beiur Halacha 291 s.v. nashim, Chazon Ovadyah ([[Shabbat]] vol 2, pg 172), and Aruch Hashulchan 274:4 agree. Shemirat [[Shabbat]] kihilchita 55:3 says that although this is the accepted opinion, Rav Shlomo Kluger in Haelef licha shlomo 114 writes that women don't have the custom to eat lechem mishne because it is a mitzva on the sanctity of [[shabbat]] which is a mitzvat aseh shehazman grama, and is not included in the source for their obligation in [[Kiddush]].</ref> Some say that the women should hear the Bracha from the one making [[HaMotzei]] on the two loaves, while others defend the minhag of those who don’t hear the [[HaMotzei]] and make [[HaMotzei]] on the piece given to them. <Ref> Sh”t Kinyan Torah 1:88 and Eshel Avraham (siman 274) defend the minhag, while Sh”t Bear Moshe quotes the Chatom Sofer who was insistent on having the women hear the Bracha of [[HaMotzei]] from the one making it over two loaves. </ref>
# Kabbalistically, one should try to have 12 loaves of bread corresponding to the Lechem HaPanim for the meals of Shabbat. If one can't, one should try to have at least 4 loaves and if one has 5 or 6, one should take 4 and leave the others out. Similarly, if one only has 3 loaves, one should use 2 loaves and leave the third one out. <ref>Kaf HaChaim 262:2-3</ref> Some say that there's no need to have 12 loaves but one should cut both loaves at each meal and end up with 12 half loaves from the 3 meals and 2 loaves at each meal.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/895273/rabbi-hershel-schachter/berachos-76-39ab-ground-vegetables-binding-flour-soups-treifah-chozeres-lehechsherah-sliced-bread-lechem-mishneh/ Rav Schachter (Brachot Shiur 76 min 44)] quoting the Gra</ref>
# One should wait for everyone to sit before reciting [[Hamotzei]] in order to fulfill Lechem Mishna.<ref>Chazon Ovadyah ([[Shabbat]] vol 2, pg 172)</ref>
# Some say that one should hold both loaves even while one is breaking or cutting the first loaf. Others say that one may put one of them down and then break the other.<ref>Kaf HaChaim 274:12 writes that one should continue to hold both loaves of bread while one breaks the first loaf. Shulchan Aruch HaRav 274:2 argues that one may place one of them down after the bracha and then break the other loaf. Chazon Ovadyah (v. 2, p. 170) agrees but adds that one who follows the Kaf HaChaim should be blessed. </ref>
# The loaves should be at least the size of a Kezayit.<ref>Shemirat Shabbat Kehilchata 2:55:5, Chazon Ovadia (v. 2 p. 187). Chazon Ovadia cies the Chikrei Lev YD 1:57 who wrote that the breads for lechem mishneh need to be at least a kezayit but the Bet Menucha 51a argues a loaf any size is fine. Kaf Hachaim Palagi 36:44 sided with the Chikrei Lev since the Lechem Mishneh corresponds to the meals of the maan and it says eating with respect to the maan (Shemot 16:25), which implies the size of eating which is a kezayit.</ref>

==Procedure==
# Some have the custom to cut a little bit of the [[challah]] before reciting the beracha. <ref> Mishna Brurah 274:5 quoting the Magen Avraham 274:1. Aruch Hashulchan 274:6. The Tzlach on [[Berachot]] 39b says that this is an incorrect practice. </ref>
# Some have the custom to recite "birshus," meaning, "with your permission," before reciting the beracha. <ref> Rama 167:14, Aruch Hashulchan 167:29 and Mishna Brurah 274:2. The Vilna Gaon (Maaseh Rav 78), however, views this as a [[hefsek]] and says it should not be recited. </ref>
# It is a custom among Sepharadim to sing "lemivtza al rifta" between netilat yadayim and the beracha of hamotzi for the bread. <ref> Maran HaHida (Mahaziq Berakha 166:3) writes that he saw Rabanan Qadisha (our Holy Sages) sing LeMibsa’ ‘al Rifta after washing and before hamosi. The Ben Ish Hai (VaYera, 14) quotes the above statement of Maran HaHida and adds: “In our own home we have the custom from our forefathers to recite LeMibsa’ between washing and hamosi, and it should be said at all three meals of Shabbat.” See Sh"t (p.192) by Ribi Barukh Toledano. Ribi Ya’aqob Benaim Sh”t (Maghen Abot, O”H p.426 §40) attests to this being the minhag of Tetouan. </ref>
===Salt===
# Before eating the challah, one should dip it in salt. <ref> Rama 167:5, Yalkut Yosef 274:18, [http://www.hebrewbooks.org/pdfpager.aspx?req=14556&st=&pgnum=91 Taamei Haminhagim pg. 78]. Beit Yosef 167 brings from the Shibbolei Haleket that this is because one's table is compared to the mizbeach, and salt was used with every sacrifice in the beit hamikdash. see also [http://www.torahmusings.com/2011/06/salt-and-challah/ Salt and challah] by Rabbi Gil Student</ref> If one does not have salt, he should dip it in something else which has salt or in sugar. <ref> Yalkut Yosef 274:18 </ref>

==What kind of challah should be used==
# Both challahs should be complete. <ref> Shulchan Aruch 274:1. Arukh HaShulchan 274:5 says that if a whole one is not available then the mitzva can nevertheless be fulfilled with two broken ones.</ref> Even if part of the [[challah]] is burnt it is still considered whole. <ref> Mishna Brurah 274:2. </ref>
# Preferably, both loaves should be fresh but if one is frozen after the fact they may be used for making the Bracha of [[HaMotzei]]. <Ref>Sh”t Yabia Omer 7:32, Or Letzion (vol 2, chapter 21:2). Tshuvot V’hanhagot 2:170 and Shmirat [[Shabbat]] K'hilchata 55:12 say that since the bread will soon become edible it is still evident that you have two loaves. Sh"t Bitzel Hachochma 3:110, and Rav Moshe Feinstein (cited in Radiance of Shabbos page 76) likewise maintained that one may use frozen challah as Lechem Mishnah. Rav Shlomo Zalman Auerbach quoted in note 39 in Semirat Shabbat Kehilchata chapter 55 says that it might only be permissible if the bread will defrost by the end of the meal.</ref>
# The challahs should not be in a bag or wrapped up during the beracha. <ref> MB 167:23, Shemirat [[Shabbat]] Kihilchita volume 2,55:11:38, and Rav Scheinberg quoted in The Radiance of [[Shabbos]] page 79 footnote 18. see also Sh"t Rivivos Ephraim 1:201 </ref>
# If two pieces of bread stuck together in the oven and then were separated gently each one is considered whole for the mitzvah of Lechem Mishna. <ref>Chazon Ovadyah ([[Shabbat]], vol 2, pg 176). </ref>
# The challahs used should preferably be larger than a [[Kezayit]]. <ref> Shemirat [[Shabbat]] Kihilchita vol. 2, 55:5, Rav Scheinberg quoted in The Radiance of [[Shabbos]] page 79 footnote 15. </ref>
# If one only has one loaf of bread one may use [[Pas habah BeKisnin]] for the second loaf to fulfill Lechem Mishna. <ref>Chazon Ovadyah ([[Shabbat]], vol 2, pg 185), Shemirat [[Shabbat]] Kihilchita volume 2, 55:16 and Rav Moshe Feinstein quoted in The Radiance of [[Shabbos]] page 78 footnote 13. </ref>
# Preferably pas yisrael should be used, meaning bread that was baked by a Jew, but if this isn't possible then any kosher bread can be used. <ref> Mishna Brurah 242:6. </ref>
#If one doesn't have even one whole loaf, it is still preferable to use two slices than just one. <ref> Aruch Hashulchan 274:5 and the HaNetziv in Meishiv Davar 1:21 and the reasoning being that the obligation for lechem mishne and whole bread are two separate ones. </ref>
# Bagels may be used for lechem mishne and are considered complete even though there is a hole in the middle. <ref>Sh"t Rivivot Ephraim 1:204:2 </ref>

==Passing the Challah==
# One shouldn’t give the [[Challah]] directly into the hands of someone else but rather one should place it down on a plate or the table to pass it to someone else. <Ref>Yalkut Yosef ([[Shabbat]] vol 1 pg 312), Piskei Teshuvot (Siman 274 note 7) </ref>
# One should not throw the challah across the table. <Ref>Rabbi David Yosef (Halacha Brurah Vol: pg. 49, Magen Avraham 167:38, Pri Megadim E"A 167:38, Mishnah Brurah 167:88, Minhag Yisroel Torah 167:4, [http://halachayomit.co.il/EnglishDefault.asp?HalachaID=2821 Throwing Bread] on Halacha Yomit </ref>
# The one who made hamotzei should take a bite of the first piece and then cut the rest of the pieces.<ref>Mishna Brurah 167:79 quotes the achronim who say that initially one shouldn’t cut the challah for everyone listening before eating since that is a hefsek initially but after the fact it isn’t an issue.</ref> However, some have the practice to cut all of the pieces and only then eat. <ref>[Rav Hershel Schachter (Brachot Shiur 92 min 30)] said that his father’s practice was to cut all of the pieces of challah before he ate. He felt that was more derech eretz to cut up for everyone before you start to eat yourself. It is in line with the Rama 167:15.</ref> In that case the others have to wait to eat their piece until the one who made a bracha eats.<ref>Gemara Brachot 47a, Shulchan Aruch OC 167:15</ref>

==How much to eat==
# It is preferable to eat slightly more than a KeBaytzeh of bread for the meals of [[Shabbat]], however, many say that after the fact one fulfills one's obligation by eating only a [[Kezayit]].<ref>
* The Behag ([[Shabbat]] chap. 16) says that one should eat the three meals of [[Shabbat]] and it is permissible separate the two daytime meals by covering the table, making [[Birkat HaMazon]], and then [[HaMotzei]] and eating a [[KeBaytzah]] of bread. The Ran ([[Shabbat]] 43b s.v. Tanu) quotes this Behag. The Tur 291:1 writes that one should eat a [[KeBaytzah]] for [[Seudat Shelishit]]. The Bet Yosef 291:1 explains that the Tur is following the Behag. What's the reason to have a [[KeBaytzah]]?
* (1) The Bach 291:3 writes that the reason to have a [[KeBaytzah]] is that it is preferable to have a Kebaytzeh in order to be obligated to make [[Birkat HaMazon]], even though the actual standard halacha is that someone who ate only a [[Kezayit]] one is obligated to make [[Birkat HaMazon]]. The Eliyah Rabba (291:3) and Hagahot Ben Aryeh (on Behag [[Shabbat]] chap 16), however, reject the Bach because they understand that there's no preference for having a [[KeBaytzah]] in terms of [[Birkat HaMazon]].
* (2) The Machasit HaShekel 291:1 writes that the reason a [[KeBaytzah]] is necessary is order to make it into a significant meal and not just a snack, though after the fact if one eats only one [[Kezayit]] one fulfilled ones obligation. Though, according to this explanation, the Magen Avraham 291:1 and Mishna Brurah 291:2 explain that really slightly more than a [[KeBaytzah]] is necessary because a significant meal is defined in Hilchot [[Mincha]] (Shulchan Aruch 232) to be more than a KeBeytzah.
* (3) The Beiur HaGra 291:2 writes that the amount of a [[KeBaytzah]] is learned out from Hilchot [[Sukkah]]. The Hagahot Ben Aryeh (on Behag [[Shabbat]] chap 16) asks that this explanation can not explain the position of Shulchan Aruch who holds that in Hilchot [[Sukkah]] (Shulchan Aruch 639:2) a significant meal is more than a KeBeytzah. [http://hebrewbooks.org/pdfpager.aspx?req=22238&st=&pgnum=197 Birkat Eliyahu] (commentary to Bieur HaGra 291:2) answers that the Gra thought that really everyone agrees that a significant meal is a [[KeBaytzah]], but for [[Sukkot]] the reason a significant meal is defined as more than a KeBaytzeh is because by [[Sukkot]] we're supposed to dwell in the [[Sukkah]] just as we dwell indoors.
* (4) Hagahot Ben Aryeh (on Behag [[Shabbat]] chap 16, authored by Rav Zev Wolf Ben Aryeh, father of Rav Yisrael Salanter) explains that the Behag is only discussing a case where one wants to have [[Seudat Shelishit]] immediately following the [[Shabbat]] day meal and in order to show that [[Seudat Shelishit]] is a significant meal, one needs to eat a [[KeBaytzah]], but in general if [[Seudat Shelishit]] was eaten as a separate meal, one only needs to eat a [[Kezayit]] for the meals of [[Shabbat]].
* What's the halacha? Shulchan Aruch 291:1 codifies the Tur's statement that one should eat a Kebaytzeh for [[Seudat Shelishit]]. The [http://www.hebrewbooks.org/pdfpager.aspx?req=9150&st=&pgnum=142&hilite= Malbushei [[Yom Tov]] 291:1] in fact argues that he sees no reason that one be obligated to eat more than a [[Kezayit]] as the Gemara [[Shabbat]] 119b says that a [[Kezayit]] is sufficient for the [[Friday night meal]]. [The Sh"t Maharil (end of Siman 94) and Radvaz 1:489 seem to only require a [[Kezayit]].] Eliyah Rabba 291:3 quotes this. See the Machasit HaShekel who answers the Malbushei [[Yom Tov]]'s question from the Gemara [[Shabbat]]. The Mishna Brurah 291:2 quotes the Magen Avraham who says that one should eat more than a [[KeBaytzah]], however, some say one only needs a [[Kezayit]] and he concludes that preferably if one is able, one should be strict to have a Kebaytzeh. Shemirat [[Shabbat]] KeHilchata 54:20 agrees. Yalkut Yosef ([[Shabbat]] vol 1, p. 313) writes that for the [[Friday night meal]] and [[Shabbat]] day meal one needs to have a [[KeBaytzah]] of bread and if that’s difficult one may have a [[Kezayit]] of bread (and in such a case one should wash without a Bracha). </ref> However, if one only eats a [[Kezayit]], according to many opinions one shouldn't say the Bracha of [[Al Netilat Yadayim]] when washing for the bread. <Ref>See [[Netilat_Yadayim_for_a_meal#Minimum_amount_of_bread_to_obligate_Netilat_Yadayim]].</ref>
# One should make sure to eat a [[Kezayit]] of the bread for the meals of [[Shabbat]] within Shiur [[Kedi Achilat Pras]].<ref>Yalkut Yosef ([[Shabbat]] vol 1, p. 313) writes that one should eat a [[Kezayit]] of bread for the meals of [[Shabbat]] within the time of [[Kedi Achilat Pras]]. </ref>
# For the Bracha on honey [[challah]], see [[Pas_Haba_Bikisnin#Honey_Challah]].

==Which Challah to break==
# On Friday night, one should cut the lower of the two loaves. On [[Shabbat]] morning and [[Yom Tov]] night and morning one should cut the upper of the two loaves. <Ref>S”A and Rama 274:1 </ref>
==If started a meal Friday afternoon==
# If one started a meal during Friday afternoon (before 9 hours) and now [[Shekiah]] comes, one should cover the bread, make [[Kiddish]], and then finish the meal. <ref> S”A 271:4 based on Shmuel’s opinion on Pesachim 100a </ref>
# If one had wine during the meal of Friday afternoon, when one makes [[Kiddish]] one doesn’t say Borei Pri HaGafen nor [[HaMotzei]]. <ref> S”A 271:4 writes that one doesn’t make a Borei Pri HaGafen as the wine is already covered from the wine earlier in the meal. Mishna Brurah 271:18 says because of Safek [[Brachot]] one doesn’t make another [[HaMotzei]]. </ref>
# If one doesn’t have wine and so, one makes [[Kiddish]] on bread one shouldn’t make [[HaMotzei]]. <ref> S”A 271:4 </ref>
==Retzeh in Birkat HaMazon==
# On [[Shabbat]] one should add Retzeh in the middle of the third Bracha of [[Birkat HaMazon]]. <Ref>Shulchan Aruch 188:4,5 </ref>
# If one forgot Retzeh and one realized:
## before saying Hashem’s name at the end of the third Bracha one should return to Retzeh and then continue from there. <ref>Kitzur Shulchan Aruch 44:12, Mishna Brurah 188:22 </ref>
## after saying Hashem’s name but before saying Boneh Yerushalayim one should immediately say למדני חוקיך which is the conclusion of a פסוק in Tehillim and then return to Retzeh and continue from there. <ref> Chaye Adam 47:16 writes that if one realizes after having said Baruch Atta Hashem one should conclude with למדני חוקיך so that Hashem’s name isn’t in vain and then one may return to Retzeh. Mishna Brurah 188:22 and Rav Mordechai Eliyahu (comments to Kitzur Shulchan Aruch 44:16) agree. [See Igrot Moshe 4:93 who disagrees with the Mishna Brurah regarding inserting למדני חוקיך in [[Shmoneh Esrei]].] </ref>
## after finishing the third Bracha before starting the fourth Bracha one should insert a special Bracha ברוך אתה ה' אלקינו מלך העולם שנתן שבתות למנוחה לעמו ישראל באהבה לאות ולברית ברוך אתה ה' מקדש השבת. <Ref>S”A 188:6, Kitzur Shulchan Aruch 44:12. The S”A HaRav 188:9 writes that the logic behind this is that as long as one didn’t begin the fourth Bracha it’s as though one is still in middle of the third Bracha. The reasoning here is based on the discussion in S”A 114 (see [[Yaaleh VeYavo]] in [[Shmoneh Esrei]] section). </ref>
## within the first six words of the fourth Bracha (ברוך אתה ה' אלקינו מלך העולם) one should continue with the special Bracha (שנתן...) mentioned in the last option. <Ref> Chazon Ovadia ([[Berachot]] pages 101-102), Or Litzion (vol 2 p. 113), and Shemirat [[Shabbat]] Kihilchita (vol 2 p. 212 n 6) write that as long as one still within the first six words of the fourth bracha one should continue with the special Bracha for [[Shabbat]] and then say say the fourth bracha from the beginning. Mishna Brurah 188:23 quotes the Chaye Adam 47:18 who says that if one is still within the first six words of the fourth Bracha one may continue with the special Bracha insertion and then start the fourth Bracha again. Even though the Beiur Halacha s.v. Ad questions this Chaye Adam, the Halachos of [[Brachos]] (pg 515-6) rules like the Chaye Adam. However, the Birkei Yosef 188:7 says that once you say the word baruch for the fourth beracha you can no longer say the beracha of "asher natan" and you have to go back to the beginning of [[birkat hamazon]]. Kitzur Shulchan Aruch 44:13, Ben Ish Chai chukat 20, and Shulchan Aruch Harav 188:4 agree with the Birkei Yosef.</ref>
## after one said the seventh word in the fourth Bracha, one should repeat Birkat Hamazon. <Ref>Shulchan Aruch 188:6 </ref>
# If the meal extended until after sunset on [[Shabbat]], [[Yom Tov]], etc. and one has to insert the special Bracha between the third and fourth Bracha this special Bracha should be said without [[Shem UMalchut]] meaning one should just say ברוך שנתן…<ref>Halachos of [[Brachos]] (pg 511) based on Beiur Halacha 188:10 s.v. mazkir, Kesot HaShulchan 47:3 </ref>
# If a person wasn't sure if he said retzeh, according to Ashkenazim, he should go back and repeat birkat hamazon.<ref>Shemirat Shabbat Kehilchata 57:7, Mishna Brurah 188:16</ref> According to Sephardim one doesn't have to repeat birkat hamazon.<ref>Yabia Omer OC 7:28</ref>
## If a person knew that he was planning on say retzeh while he was in middle of birkat hamazon but doesn't know if he actually said it one can assume that one did actually say it.<ref>Rav Nevinsal on Mishna Brurah 188:16, See Yabia Omer 7:28 who discuss the idea of the Taz and those who disagree.</ref>
# If a person had kezayit of mezonot at kiddush before birkat hamazon then if one forgot retzeh in birkat hamazon at lunch one doesn't have to repeat birkat hamazon.<ref>[http://www.hebrewbooks.org/pdfpager.aspx?req=10215&st=&pgnum=497 Divrei Dovid (responsa 86)] holds that since the kiddush counts as a meal in some sense then the lunch afterwards counts as seudat shelishit in which case if one didn't mention retzeh at lunch one doesn't have to repeat it. Shemirat Shabbat Kehilchata 57:9 and Kaf Hachaim 188:40 concur with the Divrei Dovid.</ref>
# If someone forgot to mention Shabbat in al hamichya one doesn't have to repeat it.<ref>Shemirat Shabbat Kehilchata 57:11, Mishna Brurah 208:58</ref>

==Setting the table==
# One should set one's table nicely, make [[Kiddish]], wash, make [[HaMotzei]], and have a nice meal for [[Shabbat]] day. <Ref>Shulchan Aruch 289:1 </ref>
==Kiddish during the day==
# The text of [[Kiddish]] during the day is just Borei Pri Hagefen. <ref> Pesachim 106a writes that the primary [[Kiddish]] is at night but there's also a [[Kiddish]] of the day. Even though it seems to be Deorittah as the gemara learns it from a pasuk, the Rishonim agree that the pasuk is only an asmachta (Ravad and Magid Mishna (Hilchot [[Shabbat]] 29:10), quoted by Bear Heitiv 289:2) and the obligation of [[Kiddish]] during the day is only Rabbinic. The gemara concludes that the text of such a [[Kiddish]] is just Borei Pri [[HaGefen]]. Rambam (Hilchot [[Shabbat]] 29:10) and Shulchan Aruch 289:1 rule this as halacha. </ref> However, many have the minhag to say [[Pesukim]] before saying the Bracha. Some say two paragraphs "Veshamaroo" and "Zachor". Some skip to the last sentence of "Zachor" starting with "Al cen berach" before saying the bracha on the wine, however, some authorities discourage this practice. <ref>Mishna Brurah 289:2 </ref>

==Eating before Kiddish==
# It's forbidden to taste anything before [[Kiddish]]. <ref> Rambam (Hilchot [[Shabbat]] 29:10) and Shulchan Aruch 289:1 rule that since there's an obligation to make [[Kiddish]] it's forbidden to eat anything before [[Kiddish]] just like the [[Kiddish]] of Friday night. </ref> This law also applies to women. <ref>Mishna Brurah 289:6 </ref>
# It's permissible to drink water before [[Shacharit]] on [[Shabbat]] day since the obligation of [[Kiddish]] doesn't apply until one prayed. <ref> Tur writes in the name of his father, the Rosh, and Shulchan Aruch 289:1 </ref>
==Kiddish in the place of a meal==
# [[Kiddush]] of the day must also be made in the place of a meal. <Ref>Shulchan Aruch 289:1 </ref>
==Wine for Kiddish==
# If there's no wine available one may use Chamar Medina which is beer or another drink which is common in that place but not water. If one doesn't even have Chamar Medina, one should say hamotzi and eat the bread and if one doesn't even have bread, one may eat without [[Kiddish]]. <ref>Shulchan Aruch 289:2, Mishna Brurah 289:10 </ref>
==[[Shabbat]] Zemirot==
# After having eaten one's fill it's proper to sing Zemirot (songs) of praise to Hashem. <ref>Mishna Brurah 289:5 </ref>
# It is permitted to say Hashem's name when singing Zemirot.<ref>Rav Moshe Feinstein (quoted by Rabbi Tendler in Moreshet Moshe v. 2 p. 53) held that it is permitted to say Hashem’s name in Shabbos zemirot but if Hashem’s name is repeated the real name should only be said the first time.</ref> Some have the practice not to say Hashem's real name when singing zemiros and simply say Hashem. <ref>Rav Moshe Soloveitchik (cited in Nefesh Harav pg. 160) </ref> See [[Not_Saying_Hashem%27s_Name_in_Vain#Using_Hashem.27s_Name_for_Zemirot]]

==Links==
* [http://www.yutorah.org/lectures/lecture.cfm/771671/Rabbi_Baruch_Simon/Halachos_of_the_Shabbos_Meals Halachos of the Shabbos Meals] by Rabbi Baruch Simon
* [http://www.yutorah.org/lectures/lecture.cfm/782301/Rabbi_Michael_Taubes/The_Shabbos_Meals The Shabbos Meals] by Rabbi Michael Taubes
==Sources==
<references/>
[[Category:Shabbat]]

Kitniyot

2018-04-11T18:13:32Z

Ikesultan: /* Halachot of kitniyot */

[[File:Rice.jpg|thumb|right|"FreeDigitalPhotos.net" ]]
Kitniyot are a category of foods which Ashkenazi Jews refrain from eating during [[Pesach]].<ref>
* Background: The Gemara Pesachim (35a) writes that Chametz includes foods made with the five grains. See the [[Wheat and Grain Products]] page about the precise definition of the five grains. The says that orez and dochen (Tosfot [[Brachot]] 37a translates rice and millet) are not chametz since when used to produce bread doesn't ferment. The Rambam (Chametz UMatzah 5:1) rules that there's no issue of chametz with grains other than the five grains, such as rice, millet, or beans. Furthermore, says the Rambam, even if one were to mix those grains with hot water and make dough that rises, it is permitted since that's considered rotting and not positive fermentation.
* The Tur 453:1 writes that the minhag of his location was not to eat kitniyot on [[Pesach]]. The Rabbenu Yerucham (cited by the Beit Yosef 453:1), Rabbenu Yechiel (cited by Beit Yosef 453:1), and Shulchan Aruch 453:1 agree.
* The Smak (cited by the Beit Yosef 453:1) explains that the minhag not to eat kitniyot on [[Pesach]] is concerned that perhaps a person will be confused between a bread or cooked dish made from kitniyot and one made from the five grains. Additionally, kitniyot flour sometimes has flour of the five grains mixed in. The Darkei Moshe 453:1, codified in the Rama 453:1, writes that the Ashkenazic minhag is to not to eat kitniyot on [[Pesach]] and one shouldn't deviate from the minhag.</ref>

== Definition ==
# The Ashkenazic minhag is to avoid eating Kitniyot on [[Pesach]], however, even Ashkenazim hold that one does not have to burn or sell one's Kitniyot. <ref>The Shulchan Aruch 453:1 writes that it is permitted to eat a cooked dish made out of Kitniyot. The Rama 453:1 writes that the minhag Ashkenaz was to forbid and one shouldn't change this minhag. This is quoted by ashkenazic poskim including Darchei Moshe 453:2, Levush 453:1, Chayei Adam 127:1, Aruch Hashulchan 453:4, Elya Rabba 453:3, Prisha 453:3, Kitzur S:A, Daat Torah page 119. see also Yechave Daat 1:9 and 5:32 as well as Kaf Hachaim 453:11. Aruch Hashulchan 453:4 says that being lenient in this minhag is testimony that one does not fear Hashem or fear sin, and does not understand the ways of torah.
* This minhag is found in several rishonim with several different reasons.
* Firstly, there are some rishonim who thought that there was insufficient reason to follow this minhag of not eating kitniyot. Rabbenu Yerucham 5:3 and Tur 453:1 think that this minhag is overly stringent and difficult to understand.
* Hagahot Maimoniyot (cited by Beit Yosef 453:1) writes that there's a minhag not to eat kitniyot such as beans and lentils because it is possible to make cooked dishes from them just like grains. Also, grains are sometimes mixed up with kitniyot. He adds that mustard is also included in the minhag since it is similar to a grain. Mordechai Masechet Pesachim 2:588 cites this as well in name of the Smak. The Agur (no. 845) records a minhag not to eat kitniyot, rice, and millet since grain was sometimes mixed in.</ref> One is permitted to keep Kitniyot in one's home on [[Pesach]].<ref> Rama 453:1 </ref>
# Although some sephardic poskim say that it is preferable not to eat kitniyot, the custom among Sephardim is to eat kitniyot on [[Pesach]]. <ref> Rav Pealim 3:30, Yechave Daat 1:9 and 5:32. </ref>

==Which foods are Kitniyot?==
# The earlier Poskim mention that rice, buckwheat/kasha, millet, beans, lentils, peas, sesame seeds and mustard are included in the minhag <ref> Beis Yosef O.C. 453, Rema 453:1 & 464:1 and Mishna Brurah 453:4, 7 & 11 </ref>
# Among traditional Ashkenazi Jews, the custom during [[Passover]] is to refrain from not only products of the five grains but also kitniyot, such as other grains and legumes. Traditions of what is considered kitniyot vary from community to community but generally include maize (North American corn) <ref> Mishna Brurah 453:4 </ref>, as well as rice, peas, lentils, and beans. Many also include peanuts in this prohibition, and one source, the Chayei Adam, also includes potatoes in his list, although his opinion is not followed by any large or major groups.
# Some common foods that are Kitniyot include: Beans, Black eye peas, Buckwheat, Canola oil, Chickpeas, Coriander<ref>see, however, https://oukosher.org/passover/guidelines/food-items/kitniyot-list/</ref>, Corn, Fenugreek, Kasha, Lentils, Mustard, rapeseed oil<ref>Avnei Nezer OC 533 </ref>,Peanuts <ref>Iggeros Moshe (O.C. 3:63) assumes that peanuts are not kitnios but notes that some have a custom to be machmir. [http://www.kashrut.com/Passover/kitniot_list/ Kashrut.com] includes it as kitniyot. </ref>, Rice, Sesame seeds, String Beans, Sunflower seeds <ref> [http://www.kashrut.com/Passover/kitniot_list/ Kashrut.com] writes that the above mentioned foods are considered Kitniyot. For a full list of Kitniyot, see [http://www.kashrut.com/Passover/kitniot_list/ Kashrut.com].</ref>
# On the other hand, potatoes (see below), coffee, tea, garlic, nuts, radishes and olives and not treated as kitnios <ref> Sha’arei Teshuvah 453:1, Chayei Adam 127:7. Pri Megadim Eshel Avraham 464:1 writes that he doesn't understand why some people don't eat garlic on [[Pesach]] but nevertheless one should be stringent. </ref>
===Quinoa===
# Some say that quinoa is kitniyot, however, if there's a medical issue one may be lenient to use it on [[Pesach]]. <ref> Rav Yisrael Belsky on [http://www.ou.org/community_services/video/67558 OU Pre-Pesach Webcast 5769] between minutes 23 and 24 and on [http://www.ou.org/torah/article/oukosher_pre-pesach_webcast_5771 OU Pre-Pesach Webcast 5771] between minutes 101:30 and 103:30. Rav Moshe Feinstein did not advocate abandoning the custom, but he opposed the tendency to expand the list of forbidden kitniyot (see Igrot Moshe, Orah Hayyim 3. 63).</ref>

== Reason for prohibition ==
*From the Torah, only the five grains can become chametz and not legumes or rice. <ref>The Gemara (Pesachim 35a) states that one may only fulfill one's obligation of [[matza]] on [[Pesach]] with [[matza]] made from the five grains. The gemara explains that since the Torah contrasts [[Matza]] and chametz, anything which could ferment and become chametz may be used for [[matza]], which is only the five grains and not rice or millet. See Pesachim 114b for a proof that the Amoraim ate rice on [[Pesach]]. The Rambam (Chametz UMatza 5:1) and Shulchan Aruch 453:1 codify this gemara. See Bet Yosef 453:1 for more background of this issue.</ref>
*The Smak (Rabbi Yitzchak of Korbol) explains that products of kitniyot appear like chametz products. For example, it can be hard to distinguish between rice flour (kitniyot) and wheat flour (chametz). Therefore, to prevent confusion, all kitniyot was prohibited.
*The Beit Yosef (Rabbi Yosef Karo, 16th century, Israel) notes that since regular grains may become mixed together with kitniyot (apparently due to changes in crop cycles), one may inadvertently come to eat actual chametz.
*The origins of this practice are not clear, though two common theories are that these items are often made into products resembling chametz (e.g. cornbread), or that these items were normally stored in the same sacks as the five grains and people worried that they might become contaminated with chametz. It was also possible that crop rotations would result in the forbidden chametz grains growing in the same fields, and being mixed in with the kitniyot. Those authorities concerned with these three issues suggested that by avoiding eating kitniyot, people would be better able to avoid chametz. The Vilna Gaon (Hagaos HaGra, 453) indeed actually cites a novel source for this custom. The Gemorrah in Pesachim (40b) notes that Rava objected to the workers of the Raish Gelusa (the Exilarch) [[cooking]] a food called chasisi on [[Pesach]], since it was wont to be confused with chametz. The Tosefos explain that, according to the Aruch, chasisi are lentils, and thus, argues the Gra, establishes the basis for the concern of kitniyot.

== Halachot of kitniyot ==
# The minhag to not eat kitnios begins on Erev [[Pesach]] at the same time that one may not eat chametz <ref> Shevet HaLevi 3:31 citing Chok Yaakov 471:2, Rav Elyashiv quoted in Siddur [[Pesach]] Kihilchato 16:footnote 42 </ref>. Although one may not eat kitnios, one may own and derive benefit from kitnios. Therefore, on [[Pesach]] one may keep cans of sweet corn in their property or feed millet to their parrot. Additionally, children, people who are ill, and people whose diet is otherwise restricted and must eat kitnios, are excluded from the minhag and may do so after consulting with a Rav. This halacha is quite relevant to baby formulas and nutritional supplements (e.g. Ensure) which invariably contain kitnios, and are usually used by people who have few non-kitnios choices, if any. When such foods are used on [[Pesach]] they should be prepared in special non-[[Pesach]] and non-chametz utensils, which should not be washed with the [[Pesach]] dishes. <ref> http://www.kashrut.com/Passover/Kitniyot/</ref>
# Some say that new tablecloths which may have been ironed with clothing starch, which could be made from Kitniyot, should be laundered in hot water in order to remove the starch. <ref>Nitei Gavriel ([[Pesach]] 77:17)</ref>
===Children===
# Some are lenient to allow feeding Kitniyot to children below chinuch who need it. Check with one's rabbi before applying this.<ref>[http://www.hebrewbooks.org/pdfpager.aspx?req=1410&st=&pgnum=175 Shem Aryeh EH 95] writes that there's no issue with feeding a child below chinuch something (latfiso byadayim) that is only a chumra and not even a rabbinic prohibition. He is writing about not eating dried fruits on Pesach which was a certain minhag. The [http://www.hebrewbooks.org/pdfpager.aspx?req=14155&st=&pgnum=174 Sdei Chemed Chametz Umatzah 6:6] quotes it regarding Kitniyot. Siach Yitzchak responsa 210 agrees.</ref>
===Pots used for Kitniyot===
# It is permitted even for Ashkenazim to eat Kosher for [[Pesach]] foods that were made in pots that were used for [[cooking]] kitniyot if it wasn't used within 24 hours. Some say that it is permitted even if it was used within 24 hours. <ref>Based on the Mishna Brurah 453:9 who says that kitniyot is nullified with a majority, the Yechave Daat 5:32 writes that vessels in which kitniyot was cooked are permitted for Ashkenazim even within 24 hours. Az Nedberu 8:20:4 and Banim Chavivim ([[Siman 17]], p. 415-9) agree. Az Nedberu 8:20:4 writes that an Ashkenazi shouldn't avoid [[lending]] his pots to a Sephardi on [[Pesach]].
[http://www.yutorah.org/lectures/lecture.cfm/788095/Rabbi_Hershel_Schachter/Hilchos_Bishul_Akum# Rabbi Hershel Schachter in a shiur on yutorah.org] (min 37-40) explains that something that is only forbidden because of a minhag, there's no rabbinic prohibition of not using a pot after 24 hours, therefore if one cooked kitniyot in a pot one may use it after 24 hours has passed. He repeated this position [https://www.yutorah.org/sidebar/lecture.cfm/898113/rabbi-hershel-schachter/inyonei-pesach-yom-tov-6-mitoch-electricity-funerals-bathing-chametz-mixtures-kitnios-mechirah-birkas-kohanim/ in another shiur (Inyanei Pesach 5778 Part 6 min 54)] based on the Shach.</ref>
# Some say that it is initially permitted for an Ashkenazic Jew to eat at a Sephardic Jew's home on Pesach and just not eat the Kitniyot even if the other food was made in pots and served on plates used for kitniyot. Others say that unless it is a close relative or in-law and it can be easily avoided one should avoid it.<ref>See Yechave Daat 5:32. [https://www.yutorah.org/sidebar/lecture.cfm/898113/rabbi-hershel-schachter/inyonei-pesach-yom-tov-6-mitoch-electricity-funerals-bathing-chametz-mixtures-kitnios-mechirah-birkas-kohanim/ Rav Hershel Schachter (Inyanei Pesach 5778 Part 6 min 56)] stated that based on the Netsiv that there's ein mevatlin isur lechatchila to buy a product that incorporates bitul it would also be forbidden to choose to eat at someone's house who eats kitniyot. However, if it is a close relative or in-laws it is permitted since it isn't nice not to go, but if it is easily avoided it should be.</ref>
===Nullification of Kitniyot===
# Kitnios is batel b’rov, which means that if someone accidentally put kitnios into their [[Pesach]] food, the food is b’dieved permitted assuming the food contains more non-kitnios than kitnios.<ref> Rema 453:1 as per Mishna Brurah 453:9, Pri Chadash 453:1, Elya Rabbah 453:4, Shulchan Aruch Harav 453:5, Chayei Adam 127:1, Az Nedberu 8:20:4. </ref> This means that although the food may have a pronounced taste of kitnios, the food is permitted (unless there are recognizable pieces of kitnios which haven’t been removed). Therefore, if a beverage is sweetened with aspartame made of kitnios shenishtaneh, even those people who hold that aspartame is forbidden (as explained above) may drink the beverage because the aspartame is batel b’rov in the other ingredients. Similarly, we have seen that there is a disagreement as to whether fenugreek is kitnios. Nonetheless, even those who follow the strict approach may consume maple syrup which is flavored with fenugreek (as it often is) because it is batel b’rov. Thus, although we’ve seen a number of disagreements as to whether certain foods are or aren’t kitnios, those disagreements are limited to one who wants to consume the actual item (or a hashgachah certifying someone else who is intentionally putting the ingredient into a food), but these disagreements rarely affect consumers. <ref> http://www.kashrut.com/Passover/Kitniyot/</ref>
# Some poskim are lenient to allow Ashkenazim to eat processed foods with a minority of Kitniyot ingredients which aren't recognizable.<ref>[http://www.hebrewbooks.org/pdfpager.aspx?req=1024&st=&pgnum=55 Rav Yitzchak Elchanan in Bear Yitzchak 11] writes that a mixture of Kitniyot ingredients which was made before Pesach is permitted for Ashkenazim. He explains that this is permitted for both reasons for which Kitnityot were forbidden: 1) Chametz grains sometimes get mixed up in the kitniyot. If you checked them before Pesach there is still a concern since they wouldn't be batel after Pesach starts (chozer vneyor). However, if the mixture is a liquid one then once it is nullified before Pesach it doesn't reawaken. 2) In terms of Kitniyot products being confused with Chametz products, it isn't an issue since a major effort was made to check that the kitniyot didn't have chametz in them. It is similar to the opinion of Rashi Gemara Sukkah 15a regarding the gezerah of roofing a sukkah with beams.</ref>
===Sephardim===
# Some poskim say that if a Sephardi wants to eat kitniyot but his custom earlier was not to then he should perform a [[hatarat nedarim]]. <ref> Haggadah of Rav Elyashiv page 12 </ref>
===Cooking Kitniyot===
# If the last day of Pesach is Friday and one set up an eruv tavshilin it is permitted for an Ashkenazi to cook kitniyot on that Friday for Shabbat since they will be able to eat it on Shabbat.<ref>Rav Poalim OC 3:30 is strict but he is arguing with the Birkei Yosef and Yabia Omer 10:55 confirms the Birkei Yosef’s opinion.</ref>
# Some hold that it is permitted for someone who doesn’t eat kitniyot for someone who does eat kitniyot on Yom Tov, while others argue.<ref>Rav Poalim OC 3:30 writes that it is forbidden for someone who doesn’t eat kitniyot to cook on Yom Tov for someone who does eat kitniyot. The same could be applied to someone who ate meat and won’t be able to eat dairy until the end of the day that they may not cook dairy. His proof is that the Mahariv writes that someone who took a neder not to eat on Yom Tov may not eat or even cook. It is similar to someone who didn’t make an eruv on Yom Tov can’t cook for others. That itself is questionable as the Divrei Malkiel points out. However, does that the Mahariv apply here? The Birkei Yosef thought it didn’t. He explained that only when a person takes a neder that makes it completely forbidden that it isn’t Ochel Nefesh to cook on Yom Tov, however, for someone that one food is forbidden but for others it is permitted that is considered Ochel Nefesh. However, the Rav Poalim argues that the Magen Avraham provides another reason for the Mahariv. He writes that Hoil is only a reason that permits something on a Biblical level and not a rabbinic level. If so, then the same can be applied to a case of one person cooking kitniyot if they themselves can’t eat it. Yabia Omer OC 10:55 argues that this is certainly permitted when discussing cooking on Yom Tov for Shabbat if you have an eruv tavshilin. He explains that the Birkei Yosef is correct and there’s no issue with Hoil once there is eruv tavshilin.
* Kaf Hachaim 453:16 quotes this Rav Poalim and suggests being strict. He says that the same would be true in terms of muktzeh that it is a questionable if it is permitted.</ref>

==Sources==
<references/>
[[Category:Pesach]]
[[Category:Holidays]]

Kiddush

2018-04-11T15:52:46Z

Ikesultan: /* Listening to Kiddush */

{{Good}}
[[Image:Kiddush Cup.JPG|200px|right]]
Before eating on [[Shabbat]] or [[Yom Tov]], both during the nighttime and daytime, '''Kiddush''' is recited over a cup of wine (preferably). The relevant halachot are detailed below:
==Obligation==
# The mitzvah of Kiddush is a Biblical commandment alluded to in the Ten Commandments. The Torah says, "זכור את יום השבת לקדשו" meaning "remember [[Shabbat]] to sanctify it," and one fulfills it by saying the text of [[Kiddish]] on Friday night. <ref> Rambam Sefer Hamitzvot Aseh 155, [[Chinuch]] 31, Smag Aseh 29, Sefer Hamitzvot of Rav Saadia Gaon Aseh 33 all count the mitzva to sanctify the [[shabbat]] with words based on this pasuk.
* Rambam (Hilchot [[Shabbat]] 29:1) writes that there is a positive biblical commandment to remember [[Shabbat]] based on the pasuk "זכור את יום השבת לקדשו" (Shemot 20:7). In 29:4, he writes that the primary time for the mitzvah is Friday night. Kitzur Shulchan Aruch 77:1 rules like the opinion of the Rambam. [However, it seems that Tosfot (Nazir 4a s.v. My Hee; first opinion) holds that the mitzvah of [[Kiddish]] is Derabbanan and the pasuk of Zachor is only an asmachta]. Tosafot Pesachim 106a “zochrayhu” states two opinions: 1) the cup of wine is diRabanan; 2) the cup of wine is diorayta, but the drinking is dirabanan. </ref> Many authorities consider Kiddush of [[Yom Tov]] to be Derabbanan, yet it shares all the same halachas of Kiddush of [[Shabbat]]. <Ref>Mishna Brurah 271:2, Nitei Gavriel ([[Yom Tov]] vol 2, 29:1)</ref>In addition, Chazal instituted that [[Kiddish]] be made over a cup of wine. <ref> Pesachim 106a states that the [[Kiddish]] is supposed to be said over a cup of wine. Tosfot (s.v. Zochrayhu; first opinion) and Rambam (Hilchot [[Shabbat]] 29:6) write that saying [[Kiddish]] over the cup of wine is Derabbanan. Tosfot's second opinion holds saying [[Kiddish]] over a cup of wine is Deoraittah, but drinking it is Derabbanan. </ref>
# Some authorities hold that the Biblical obligation is discharged with the [[prayer]] in Shul and that the [[Kiddish]] at home is entirely Derabbanan. <ref> Magen Avraham 271:1 writes that since the Rambam and Tosfot hold that the Deorittah part of [[Kiddish]] is that it is stated orally, one should be able to fulfill this obligation with one's [[Maariv]] [[prayer]] in Shul. This is quoted as halacha by the Bear Hetiev 271:2. However, there is a great discussion in the achronim and many argue on the Magen Avraham (Mishna Brurah 271:2 (based on the Tosfet [[Shabbat]] 271:3) argues that since one doesn't have intention to fulfill the obligation of Zachor, the [[prayer]] in shul doesn't fulfill the obligation of [[Kiddish]]). There is a dispute whether a women's lighting [[Shabbat]] candles can fulfill [[Kiddish]] Deoritta, Sh"t Mishneh Halachot 7:37 holding that it can fulfill the Deoritta obligation, while Sh"t Az Nidabru 12:1 strongly disagrees. </ref>
==Amount to Drink==
# The [[Kiddush]] cup itself must contain the volume of at least a reviis of one in order to be valid. The amount of a reviis is open to dispute. According to Rav Chaim Naeh, 3.2 fluid ounces is sufficient. According to Rav Moshe Feinstein, on Friday night one needs 4.42. During the day, Rav Moshe requires only 3.3 fluid ounces. <ref>Haggadat Kol Dodi, Mishna Brurah 183:9, Shaar HaTziyun 183:14</ref>
# In order to fulfill this obligation, one should drink most of a cup that contains at least a [[reviit]]. Some say one should only drink a Melo Lugmav (a cheekful) and some say one should preferably drink a [[Revi'it]].<ref>
* What is the minimum amount of wine one should drink for [[Kiddish]]? Shulchan Aruch 271:13 writes that for kiddush one must drink a Melo Lugmav, which is a cheekful and is the equivalent of the majority of a [[Revi'it]]. Kitzur Shulchan Aruch 77:9 agrees. Kaf HaChaim 271:83 and Or Letzion (vol 2, 20:22) write that it's preferable to drink a complete [[Reviyit]]. On the other hand, Beiur Halacha 174:6 s.v. VeChen writes that since there's a dispute whether the [[Birkat HaMazon]] will exempt the [[Bracha Achrona]] of the wine, one should preferably drink only a Melo Lugmav and not a [[Reviyit]]. Then he ends off by referencing the Shulchan Aruch's ruling in 190:3 and says that one should have intent that the [[Birkat HaMazon]] will exempt the wine before the meal. Yalkut Yosef ([[Shabbat]] vol 1, p 274) simply writes that one must drink a Melo Lugav and doesn't say it's preferable to drink a [[Reviyit]].
* See also Shulchan Aruch 190:3 who writes that because there is a dispute whether one is obligated to make a [[Bracha Achrona]] for a [[Kezayit]] or a [[Reviyit]] of wine, one shouldn't enter into that dispute and for a Kos Shel Bracha, when one needs to drink more than a Melo Lugmav, one's only option is to drink more than a [[Reviyit]]. Kaf HaChaim 271:84 quotes the Pri Megadim who explains that this doesn't apply to Kiddush before a meal since the [[Birkat HaMazon]] exempts the wine from a [[Bracha Achrona]].
* Mishna Brurah 272:30 rules that the obligation to have most of a [[Revi'it]] applies regardless of which drink you use for kiddush. Rav Tzvi [[Pesach]] Frank in Har Tzvi 1:159, however, says that since the Taz (210:1) holds that one would be obligated to say a beracha acharona on less than a [[Revi'it]] of liquor because less than that already is considered to be significant enough for a beracha acharona, the same would apply for how much you need to drink for [[kiddish]]. In regards to [[Bracha Achrona]], Mishna Brurah 190:14 based on the Magen Avraham 190 also writes that there's no difference between wine and other drinks in opposition to the Taz's opinion in that regard as well. </ref>
# For [[Kiddish]], the [[Revi'it]] should be considered to be 4.4oz. <ref>Haggadah Kol Dodi (Rabbi Dovid Feinstein, 5730, pg 4) writes that the [[Revi'it]] for kiddush on [[Shabbat]] (using the method of measuring finger-widths) should be 4.42 oz.</ref>

==Kiddish in Shul==
# In the days of the gemara, the Rabbis instituted saying [[Kiddish]] in shul for the travelers who would eat and drink in the Shul. Nowadays, when guests don't eat their meals in shul, some say that its proper not to say Kiddush in shul, while others uphold this minhag to say Kiddush in shul on Friday night. <ref>The Gemara Pesachim 100b brings down such a custom to say the kiddush on friday night in shul. The Tur 269 writes that saying Kiddush in shul was only established in order to fulfill the obligation of Kiddush for the guests who would eat their meal in shul. He says that nowadays that guests don't eat their meal in shul one shouldn't say Kiddush in shul. The Beit Yosef 269 quotes the Rabbenu Yonah, Ran, and Rashba who defend this practice of saying Kiddush in shul even if guests don't even their meal in shul. Additionally, the Rambam (Sh"t Harambam 37) writes that this minhag shouldn't be discontinued because all establishments that the rabbis made must remain even if the reason no longer applies. Nonetheless, the Bet Yosef writes that the more proper minhag is not to say Kiddush in Shul. S”A 269 rules that some have this practice to say Kiddush in shul, but its better not to. Mishna Brurah 269:5 writes that the common minhag is to say Kiddush in shul and one shouldn't uproot it. Yalkut Yosef 269:2 writes that if there are some in shul who will not say Kiddush at their homes at all, it is not just justified but even encouraged to say Kiddush in shul, but otherwise a shul who doesn't yet have that and doesn't yet have an established minhag, shouldn't say the kiddush in shul. He continues that whatever shul already has the minhag to say it, they should not be stopped because this minhag has its basis.
* Sh"t Yachin Uboaz 118 writes that that the Rashbetz wouldn't answer [[amen]] to the kiddush in shul because of the safek beracha livatala.</ref>
# This minhag applies to [[Shabbat]] and [[Yom Tov]] except for the first day of [[Yom Tov]] of [[Pesach]] (and second in Chutz LaAretz). <ref>Mishna Brurah 269:5, BeYitchak Yikare adds second day in chutz la'aretz </ref>
# The one making [[Kiddish]] in shul shouldn't drink from the wine but rather give it to children to drink. Some say that the children should be below the age of [[chinuch]] (6 or 7) while others say that it's better to give it a child above that age. If its not possible to find a child to drink the wine, an adult should drink it but should make sure to drink a [[Reviyit]] or more, say a [[Bracha Achrona]], and have intent to fulfill the mitzvah of [[kiddish]]. <Ref>S”A 269, Mishna Brurah 269:1, Yalkut Yosef 269:2</ref>
# The minhag is to stand for [[kiddish]] in shul. <ref> Rama 269:1 </ref>

==Kiddish at night==
# On Friday night, one should hurry home after shul to bring in the [[Shabbat]] and not taryy in conversation at shul. <ref> Yalkut Yosef [[Shabbat]] 1 271:1 </ref>
# Kiddush at night is considered greater than the Kiddush of the day.<ref> The Ran on Gemarah Pesachim 106a says that the [[Kiddish]] of the night is Deoritta while that of the day is Derabbanan. </ref> Therefore, if one has two bottles of wine the better bottle should be used for Kiddush at night. (However, the day is considered greater in general and should have the better selection by everything else). <ref> Gemarah Pesachim (105a)</ref>
# The text of [[Kiddish]] includes Yom HaShishi, which are pesukim describing [[Shabbat]], and two [[Brachot]], Borei Peri HaGafen, and Mekadesh Ha[[Shabbat]]. <ref> Rambam (Hilchot [[Shabbat]] 29:7) writes that the order of [[Kiddish]] is Vayichulu (which are pesukim said based on Minhag), the Borei Pri Hagefen and then Mikdash Ha[[Shabbat]] (the text of which can be found in Rambam 29:2). </ref>
# When reciting [[Kiddush]] on Friday night, we say the words "ויהי ערב ויהי בקר" - "Vayihi erev vayihi boker" quietly before saying "יום הששי" Yom Hashishi. While we generally avoid reciting Pesukim in ways which differ from their presentation in the Torah<ref>Tanit 27b, [[Megillah]] 22a. "כל פסוקא דלא פסקיה משה אנן לא פסקינן".</ref>, nonetheless we only say the second part, and don't say the first part of the Pasuk quietly because Chazal understand the words "טוב מאד" as a reference to death. However, there is debate whether one is allowed to say only part of a Pasuk so some are careful to add the rest of the Pasuk ''Vayar Elokim Et Kol Asher Asa Vehini Tov Meod, Veyihi Erev Vayihi Boker Yom Hashishi''.<ref>Rama 271:10, Levush 271:10, Aruch HaShulchan 271:25, Chatom Sofer OC 10. Chatom Sofer OC 1:51 explains the minhag is based on the fact that we want to mention yom hashishi before vayichulu hashamayim since there’s an acrostic of Hashem’s name of the first letter of each of those four words. But since we don’t want to mention only two words from a pasuk since it is meaningless we include a whole phrase. However, we don’t want to say the whole pasuk since the midrash says that there’s a reference to death in the beginning of the pasuk. [http://www.havabooks.co.il/sms.asp?cat=6 Rav Aviner] Nefesh Harav (p. 159) quotes Rav Soloveitchik as having the practice to say the beginning part of the pasuk quietly to himself. He also cites this as the practice of the Steipler (Orchot Rabbenu v. 1 p. 109).</ref>

==Kiddish of the day==
# The text of [[Kiddish]] during the day is just Borei Pri Hagefen. <ref> The Gemara Pesachim 106a states that the primary [[Kiddish]] is at night, but there's also a [[Kiddish]] of the day. Even though it seems to be Deorittah as the gemara learns it from a pasuk, the Rishonim agree that the pasuk is only an asmachta (Ravad and Magid Mishna (Hilchot [[Shabbat]] 29:10), quoted by Bear Heitiv 289:2) and the obligation of [[Kiddish]] during the day is only Rabbinic. The gemara concludes that the text of such a [[Kiddish]] is just Borei Pri [[HaGefen]]. Rambam (Hilchot [[Shabbat]] 29:10) and Shulchan Aruch 289:1 rule this as halacha. </ref> However, many have the minhag to say Pesukim before saying the Bracha. Some say two paragraphs<ref> Siddur </ref>, "Veshamaroo" and "Zachor" and others have the minhag to add another paragraph before these starting with "Im tashiv Mishabbos Raglecha" which are the Pesukim in Yeshaya which inlude the Pasuk from which the obligation of making Kiddush is derived. Many skip to the last sentence of "Zachor" starting with "Al cen berach" before saying the bracha on the wine.
# It's forbidden to taste anything before [[Kiddish]]. <ref> Rambam (Hilchot [[Shabbat]] 29:10) and Shulchan Aruch 289:1 rule that since there's an obligation to make [[Kiddish]] it's forbidden to eat anything before [[Kiddish]] just like the [[Kiddish]] of Friday night. </ref>
# If one is thirsty it is permissible to drink water before [[Shacharit]] on [[Shabbat]] day since the obligation of [[Kiddish]] doesn't apply until one prayed. <ref> Tur writes in the name of his father, the Rosh, and Shulchan Aruch 289:1 </ref>
# Someone who is sick and needs to eat before davening on Shabbat, according to Ashkenazim should recite Kiddush beforehand unless one doesn't eat a kezayit of mezonot within a kdei achilat pras,<ref>Mishna Brurah (Biur Halacha 289:1 s.v. chovat) and Igrot Moshe OC 2:26:2 write that someone who is sick and needs to eat before davening on Shabbat should make kiddush unless he doesn't need to eat pat haba bekisnin. Piskei Teshuvot 289:8 note 63 writes that the best option is for the sick person not to have a kezayit of pat haba bekisnin within a kedi achilat pras which wouldn't obligate kiddush.</ref> while according to Sephardim it isn't necessary.<Ref>Yabia Omer OC 8:31 and Or Letzion 2:20:14 write that someone who is sick and needs to eat before davening on Shabbat does not need to make kiddush. See also Kaf Hachaim 276:28 who is lenient in extenuating circumstances. See Chazon Ovadia (Shabbat v. 2 p. 149) where Rav Ovadia recommends that a sick person who needs to eat bread or pat haba bekisnin before davening should recite kiddush.</ref>

==Pouring Off==
# A person shouldn’t pour off to the other cups between the kiddush and drinking. If he is sick and worried about others drinking from his cup he can pour off but should make sure to leave a reviyit in the cup when he drinks.<ref>
* Piskei Teshuvot 271:32 quotes the Mishnat Yosef 4:35 who says that initially one shouldn't pour off before drinking because one should drink from a cup with a reviyit and also so that it shouldn't look like a disgrace to the mitzvah (bizuy mitzvah, see Mishna Brurah 296:4 and Eliya Rabba 271:23). However, if he’s sick he can pour off some and then drink from the cup which still has a reviyit. [https://www.yutorah.org/sidebar/lecture.cfm/898548/rabbi-hershel-schachter/berachos-92-47a-kiddusha-rabba-ii-bracha-al-hakos-ad-sheyitom-hamevarech-answering-amen/ Rav Hershel Schachter (Brachot Shiur 92 min 44)] agreed that one shouldn’t pour off so much that there’s not a reviyit left before you drink. He holds like the Magen Avraham as will be explained.
* Should the cup one drinks from have a reviyit? Tosfot Pesachim 105b s.v. shema writes that one must drink from a cup that has a reviyit and not pour off some of the cup into another cup and drink. Agudah Pesachim 10:84 and Ritva Pesachim 105b s.v. shema agree. Magen Avraham 271:24 rules like Tosfot. Mishna Brurah 271:51 agrees. Shulchan Aruch 271:11 seems not to hold like Tosfot but see Eliya Rabba 271:23 who defends Shulchan Aruch but also accepts Tosfot. Korban Netanel Pesachim 10:200 writes that in fact the Rosh, Rabbenu Yerucham, and Shulchan Aruch disagree with Tosfot and you don’t have to drink from a cup with a reviyit. Netiv Chaim 271:11 agrees. Rabbi Akiva Eiger Pesachim 105b discusses whether the proof of the Korban Netanel is conclusive.</ref>
# The one reciting kiddush doesn't have to pour off into their cups unless their cups are invalid for kiddush as they drank from them already. In such a case the one reciting kiddush can pour off from his cup into the others so that they are considered valid for kiddush.<ref>Tosfot Pesachim 106a s.v. gachin, Tosfot Brachot 47a s.v. ein, Rosh Pesachim 10:16, Rosh Brachot 7:15, Shulchan Aruch OC 271:17</ref>
==Listening to Kiddush==
# Those who are listening to the kiddush shouldn't drink until the making the kiddush drinks.<ref>Gemara Brachot 47a</ref> However, if they each have their own cup they may drink without waiting.<ref>Yerushalmi Brachot 6:1, Tosfot Brachot 47a s.v. ein, Tosfot Pesachim 106a s.v. gachin, Rashba Brachot 47a s.v. amar, Maharam Chalavah Pesachim 106a s.v. chazyey, Shulchan Aruch 271:16</ref>
# Those listening don't need to drink a melo lugmav and any amount is sufficient.<ref>The Levush 271:14 writes that those listening should drink a melo lugmav. However, the Maggid Mishna Shabbat 29:7 writes that those listening only need to drink a bit and not melo lugmav. The Taz 271:17, Eliya Rabba 271:29, and Mishna Brurah 271:71 follow the Maggid Mishna.</ref>
# Those listening to kiddush don't have to drink to fulfill their obligation but it is a mitzvah for them to drink.<ref>
Eruvin 40b and Pesachim 108b imply that only the one drinking needs to drink and no one else but Pesachim 106a and perhaps 108b imply that everyone listening should drink. The Rosh Pesachim 10:16 writes that although each person listening to kiddush doesn't need to drink wine to fulfill his obligation, there is nonetheless an added mitzvah to do so. Tosfot Pesachim 99b s.v. lo originally assumes that those listening to the kiddush doesn't need to drink but afterwards questions that assumption. The Rambam Shabbat 29:7 implies that there is an obligation for everyone to drink. Maggid Mishna 29:7 just adds that those listening don't need to drink a melo lugmav. Shulchan Aruch OC 271:14 rules like the Rosh that as long as the one reciting kiddush drinks that is sufficient for everyone to fulfill their obligation but it is a mitzvah for them to drink. Mishna Brurah 271:83 agrees.</ref> They don't need their own cup and may drink from the cup of kiddush.<ref>Shulchan Aruch 271:14</ref> It isn't considered invalid for kiddush after the one reciting the kiddush drank and then they drink.<ref>Shaar Hatziyun 271:89 explains that even though if those listening had their own cup they should ensure that the cup should be valid for kiddush and not drunk from beforehand, however, if they are drinking from the kiddush cup after the one who recited kiddush drank it isn't considered invalid as their drinking is considered part of the original drinking of the one who recited kiddush.</ref>
# If those listening want to have their own cup to fulfill this added mitzvah to drink wine after kiddush they may do so. If they do so they should have a cup that is valid for kiddush and we view it as though they are all reciting their own kiddush over their cup of wine.<ref>Rosh Pesachim 10:16 writes that the wine in each person's cup has to be fixed and not drunk from beforehand in order for them to use it for drinking at kiddush even though they aren't reciting the kiddush. He explains that since they are listening to kiddush and going to drink wine from their own cup it is considered as though they are reciting their own kiddush over their own cup. If so that cup should be valid for kiddush. Tosfot Pesachim 106a s.v. hava, Tosfot Brachot 47a s.v. ein, Rashba Brachot 47a s.v. amar, Tur 182:4, and Ohel Moed 6:6 cited by Bet Yosef 182:2 agree. The Shulchan Aruch OC 271:17 accepts the Rosh.
* The Tiferet Shmuel on Rosh Pesachim 10:15:10 seems to have another understanding of the Rosh in which he assumes that those who are listening to the kiddush and have their own cups don't need their cups to be valid for kiddush and may be drunk from beforehand (like the Raah). However, the Divrei Chamudot Pesachim 10:15:36 understood the Rosh as above.</ref> Some disagree.<ref>The Raah cited by Bet Yosef 182:4 writes that those listening don't have to have valid cups for kiddush. The Shulchan Aruch 182:4 cites that opinion as a minority view.</ref>
# Some say that for kiddush by day those listening to kiddush must drink from the kiddush cup.<ref>
[https://www.yutorah.org/sidebar/lecture.cfm/856129/rabbi-hershel-schachter/inyonei-sefiras-haomer-nowadays-women-before-kiddush-beit-din-bein-hashmashos-shomea-keoneh/ Rav Schachter Inyonei Sefirat Haomer 5776 towards the very end] quoted the Torah Temimah, Netsiv, and Rav Velve Soloveitchik that one doesn’t fulfill one’s obligation if one doesn’t drink wine at the kiddush of the day specifically since it really is only a birchat hanehenin and not a bracha of a mitzvah. However, in [https://www.yutorah.org/sidebar/lecture.cfm/898548/rabbi-hershel-schachter/berachos-92-47a-kiddusha-rabba-ii-bracha-al-hakos-ad-sheyitom-hamevarech-answering-amen/ Brachot Shiur 92 (min 23)] he quoted that Rav Chaim was upset with this chiddush of the Netsiv and not everyone has to drink at the daytime kiddush.</ref>

==Eating before Mussaf==
# <div id="eatingbeforemussaf"></div> Once the time for [[Mussaf]] (from [[Olot HaShachar]]) it’s forbidden to eat a meal (more than a [[KeBaytzah]] of bread) before praying [[Mussaf]], however, it’s permissible to have a [[KeBaytzah]] of bread or a lot of fruit. <Ref>The Gemara [[Brachot]] 28b writes that the halacha doesn’t follow Rav Huna who says that it’s forbidden to taste any food before praying [[Mussaf]]. The Tur 286:3 writes that even though we don’t hold like Rav Huna we only permit have a snack but a meal is forbidden. The Bet Yosef quotes the Raavad, Rashba, and perhaps the Rabbenu Yerucham who agree. S”A 286:3 writes that it’s forbidden to eat a meal before praying [[Mussaf]] but it’s permissible to have a snack. The Magen Avraham 286:2 writes that the snack is the same as before [[Mincha]] where S”A 232:3 writes that one may have a [[KeBaytzah]] of bread and a lot of fruit but not more. Kitzur Shulchan Aruch 77:15 agrees. See Rav Mordechai Eliyahu's comment on Kitzur Shulchan Aruch 77:15 where he writes that we only rely on this in situations of pressing need.</ref>
# The custom is to be lenient to permit eating even more than a Kabaytzah of baked [[Mezonot]] (cakes and cookies) before [[Mussaf]] after having made [[Kiddish]]. <Ref>Shaar HaTziyun 286:7 writes that the measure for a meal before [[mussaf]] in regards to baked [[mezonot]] is the same as by [[Sukkah]]. Mishna Brurah 639:15-6 (regarding [[Sukkah]]) quotes some who say that if one establishes a meal out of the [[Pas HaBah Bekisnin]] certainly it requires a [[Sukkah]]. However, if one didn’t have it as a meal if one had more than a [[KeBaytzah]] then there’s a dispute whether one needs a [[Sukkah]] and if one eats less than a [[KeBaytzah]] then certainly it doesn’t require a [[Sukkah]]. Nonetheless, Halichot Shlomo ([[Tefillah]] 14:9, pg 179-80) writes that the minhag is to lenient to have even more than a Kabaytzah of baked [[mezonot]]. </ref>
# If one does eat before [[Mussaf]] one must first do [[Kiddish]] and have a [[Revi'it]] of wine or eat a [[Kezayit]] of baked [[mezonot]] (cakes and cookies) in order to fulfill [[Kiddish]]. <Ref>Magen Avraham 286:1, Beiur Halacha 286:3 s.v. Achilat, Mishna Brurah 286:7, Shemirat [[Shabbat]] KeHilchata 52:17</ref>

==Preparing the cup for Kiddish==
# Some authorities say that one may not use a plastic or paper cup for [[Kiddish]], however, many authorities permit but agree that it's preferable to use a real cup. <ref> Sh"t Igrot Moshe O"C 3:39 forbids using a plastic or paper cup as they aren't considered a nice cup and it's worse off than a broken cup (which is forbidden by Shulchan Aruch 183:3. Mishna Brurah 183:11 says that even if it is just the base that is cracked one should still be strict.) The Radiance of [[Shabbos]] (page 44) points out that this doesn't depend on the quality of the plastic at all. Sh"t Tzitz Eliezer 12:23 differentiates between a cup that would be used for hot liquids and could be reused and one that's ruined after it's first use. Even if one personally doesn't reuse it, it is still considered a kli. This is true for kiddush, [[havdala]], and [[netilat yadayim]]. Sh"t Beer Moshe 5:55 on the other hand, only allows cup that are commonly reused and therefore only permits plastic cups and not paper cups, or small shot glasses because those are rarely reused. Sh"t Az Nidabru 6:49 is the most lenient allowing any disposal cup, however, it's still preferable to use a better cup as a hidur mitzva. Shevut Yitzchak (vol 1, 4:5, pg 48) in name of Rav Elyashiv and Chazon Ovadyah ([[Shabbat]] vol 2) concur with the lenient opinion. See further: [http://www.yutorah.org/lectures/lecture.cfm/727120/Rabbi_Aryeh_Lebowitz/kiddush_with_disposable_cups Rabbi Aryeh Lebowitz on yutorah.org]. Although many poskim, say that using two plastic cups doesn't help at all, see [http://www.yeshiva.org.il/ask/?id=62394 Rav Dov Lior] for the explanation of it, though he writes that he doesn't necessarily think that it helps the issue. </ref>
# The cup of [[Kiddish]] should be rinsed out before being used if it isn't already clean. <ref> Shulchan Aruch 183:1 writes that one should wash out the cup used for Kiddush, both the inside and outside, however, if the cup is clean it doesn't need to be cleaned out. Chaye Adam ([[Shabbat]] 6:13) agrees. Mishna Brurah 183:3 writes that it is proper to clean it out unless it is completely clean. </ref>

==Eating before Kiddish==
# Kiddush has to be made before eating/drinking because the Pasuk says "VeKarasa LiShabbos Oneg" <ref> Isiah </ref> "And you shall call to the [[Shabbos]] a delight", which the Rabbanan learn to mean that there has to be a "calling" to the [[Shabbos]], meaning saying Kiddush, prior to it being "a delight", refering to eating/drinking. <ref> Tosfot and Rosh Pesachim 110a</ref>
# It's Rabbinically <ref> Mishna Brurah 271:11 writes that the prohibition is only Rabbinic. </ref> forbidden to eat anything even water <ref> [[Maggid]] Mishna (Hilchot [[Shabbat]] 29:5) explains that the Rambam holds drinking water before [[Kiddish]] is permitted, while the Rashba (Sh"t 3:264) forbids it. Hagahot Maimon 29:5 in name of Maharam as well as the Tur 271:4 also forbid. Bet Yosef says that the Rambam is unclear and may hold that even water is forbidden. Shulchan Aruch 271:4 rules that even water is forbidden. </ref> before making [[Kiddish]] once the time for [[Kiddish]] has come. <ref> Pesachim 106b records a dispute whether one who tasted food before [[Kiddish]] can still make [[Kiddish]]. Bet Yosef 271:4 implies from there that Lechatchila, it's forbidden to eat or drink before [[Kiddish]]. Rambam (Hilchot [[Shabbat]] 29:5), Tur and Shulchan Aruch 271:4 all rule that it's forbidden to eat before making [[Kiddish]]. </ref> This applies to the nighttime and daytime Kiddush.<ref>Kitzur Shulchan Aruch 77:13</ref>
# If one takes [[Shabbat]] upon oneself early, it's forbidden to eat before making [[Kiddish]]. <ref> Magen Avraham in name of the Bach writes that it's forbidden to eat before making [[Kiddish]] if one accepted [[Shabbat]] early. </ref> Therefore, one can accept [[Shabbat]] early, make [[Kiddish]], and eat even before praying [[Arvit]] as long as it's not within a half hour of the time to say [[Arvit]]. <ref> Magen Avraham 271:5 writes that one is allowed to accept [[Shabbat]] early, and then make [[Kiddish]] to permit eating, all before praying [[Arvit]]. Beir Heitev 271:4 quotes this as halacha. Kitzur Shulchan Aruch 77:4 and Mishna Brurah 271:11 limit the permit to eat to when one is more than a half hour before nightfall as is the halacha everyday of not eating before [[Arvit]]. </ref>
# If one doesn't pray or take [[Shabbat]] upon oneself early The time that the prohibition begins from [[Bein HaShemashot]]. <ref> Magen Avraham 271, Mishna Brurah 271:11 and Ben Ish Chai Beresheet 17 write that the prohibition begins at [[Bein HaShemashot]]. </ref>
# Rinsing out one's mouth is permitted since one doesn't intend to get benefit from the water. <ref> Magen Avraham 271:5 writes that rinsing out one's mouth is permitted as it isn't called drinking. Bear Hetiev 271:4 and Mishna Brurah agree. However, Ben Ish Chai Beresheet 17 is more stringent and only permits if one was fasting and only during [[Bein HaShemashot]]. </ref>

== Timing==
#Ideally, one should say Kiddush as soon as one gets home from Shul on Friday night.<ref> Pesachim 106a learns that the primary way to do [[Kiddish]], a remembrance of [[Shabbat]] is with wine on Friday night because that's the beginning of the day (in the Jewish calendar). Shulchan Aruch, O”C 271:1 </ref>
#One can say [[Kiddish]] before nightfall if one accepts upon oneself [[Shabbat]] early. <ref> Magen Avraham writes that [[Kiddish]] can be made during the day if one accepts upon oneself [[Shabbat]] early. Many achronim including Kitzur Shulchan Aruch 77:2 and Mishna Brurah 271:11 concur. </ref>
#If one missed Kiddush on Friday night, it can and should be made up at any point during [[Shabbat]] day, which means that one would recite the longer Friday-night version of Kiddush on [[Shabbat]] day. <ref> The Gemara Pesachim 105a rules that if one missed saying [[Kiddish]] on Friday night one can make it up through the rest of [[Shabbat]]. Rambam (Hilchot [[Shabbat]] 29:4), Tur and Shulchan Aruch 271:8 rule like the gemara pesachim. This is agree upon by the achronim including Aruch HaShulchan 271:21, Ben Ish Hai (Bereshit 19), and Hacham Ovadia Yosef, in Halichot Olam. Aruch HaShulchan and Ben Ish Chai write that even if the person ate intentionally one should still make [[Kiddish]] the next day. Additionally, achronim including the Chaye Adam ([[Shabbat]] 6:2), Aruch HaShulchan 271:21, and Ben Ish Chai (Beresheet 19) hold that we don't say Vayichulu if the [[Kiddish]] is said during the day since Vayichulu was instituted for the incoming of [[Shabbat]]. [This finds it's source in the Magid Mishna (Hilchot [[Shabbat]] 29:4).] </ref>
# If one forgot to say [[Kiddish]] on Friday night and only remembered during [[Bein HaShemashot]] of Saturday, one should say [[Kiddish]] then with [[Shem UMalchut]], however, according to Ashkenazim as long as one davened any of the [[Shabbat]] [[prayers]], if one needs to make Kiddush during [[Bein HaShemashot]] it should be done without Shem Umalchut. <ref> Ben Ish Chai Beresheet 19 writes that one could argue that according to the Magen Avraham, once one prayed on [[Shabbat]] the obligation of [[Kiddish]] is only Derabbanan and whenever there is a doubt about a Derabbanan obligation one may be lenient (Safek Derabbanan Lekula). If this was the case, one should say that if it is [[Bein HaShemashot]] one no longer needs to say Kiddush. However, the Ben Ish Chai rejects such an argument because some commentators limit the Magen Avraham to a case where one doesn't have wine or one specifically had Kavana in [[davening]] to fulfill one's obligation. Therefore, the Ben Ish Chai rules that one can still make [[Kiddish]] during [[Bein HaShemashot]] with a Bracha because of the rule Safek Deorittah LeChumra just like if there's a doubt concerning [[Birkat HaMazon]]. Halichot Olam (vol 3, pg 25-7) agrees. However, the Mishna Brurah 271:39 (Shaar Hatziyun 47) rules that if one did say Tefillot [[Shabbat]] and it's [[Bein HaShemashot]], one should make the bracha without [[Shem UMalchut]]. See [http://www.dailyhalacha.com/Display.asp?ClipID=1866 Rabbi Mansour on Dailyhalacha.com]. </ref>

==Washing before or after Kiddish==
# One should make [[Kiddish]] before washing for bread. However, Bedieved, if one did wash with a bracha before making [[Kiddish]], according to Sephardim, one should make [[Kiddish]] on bread and not on wine. <ref>
* Tur 271:12 quotes Rav Amram Goan (Siddur vol 2, [[Siman 17]]) who wrote that one should make [[Kiddish]] on wine and then wash for bread, however, if one washed first one should make [[Kiddish]] on bread in accordance with Rav Bruna in Pesachim 106b. Rambam (Hilchot [[Shabbat]] 29:9-10) and the Ran in explaining the Rif (22a) concur. The Maharam MeRotenburg's (quoted by the Tur 271:12) practice was to make Kiddush before washing. Shulchan Aruch 271:12 rules that one should make Kiddush and then wash, however, if one washed first one should make Kiddush on the bread.
* Kaf HaChaim 271:76 adds that the Arizal (Shaar Kavanot 71c) agrees because the order should be kept as [[Kiddish]] being the completion of [[prayer]] and washing as the start of the meal. Gra 271:12, Maamer Mordechai 271:16, and Yalkut Yosef ([[Shabbat]] vol 1 pg 273) concur with Shulchan Aruch. Therefore, Sephardim shouldn't change from the ruling of Shulchan Aruch even Bedieved. However, the Kaf HaChaim 271:77 argues that Bedieved one should say [[Kiddish]] on wine because one has what to rely on. </ref> According to Ashkenazim, Bedieved one can make still make the [[Kiddish]] on wine and then have the bread. <ref> However, the Rashbam (Pesachim 106b), and Baal HaMoar (Pesachim 21b s.v. Amar Rav Bruna) explain the gemara differently than the Ran and say that lechatchila one should make [[Kiddish]] first, however if one doesn't one can still make [[Kiddish]] on wine. Rabbenu Tam (Pesachim 106b s.v. Mekadesh) and the Ri (Pesachim 106b s.v. Zimnin) hold that even Lechatchila one should wash before making [[Kiddish]] on wine. Hagahot Maimon 29:100, Sh"t Rashba 1:752, Rokeach (115), and Mordechai (Pesachim 106b; pg 37c) side with Rabbenu Tam and Ri. Such was the minhag of the Rosh (quoted by Tur 271:12) and the minhag of Ashkenaz as writes the Rama 271:12. The Taz 271:14 and Chaye Adam ([[Shabbat]] 6:12) rule that the Rama is only bedieved. Therefore, Mishna Brurah 271:62 writes that since many achronim side with Shulchan Aruch and one satisfies all opinions one should make [[Kiddish]] first, however Bedieved one can rely on the Rama to make [[Kiddish]] on wine if one did in fact wash first. Kaf HaChaim 271:77 adds in the name of the Bach that if one didn't make the bracha on [[Netilat yadayim]] one should make [[Kiddish]] on wine and then rewash so that one doesn't loose the [[Kiddish]] over wine. </ref>
# Nonetheless, some Ashkenazim have the Minhag (specifically German Jews) to specifically wash before making [[Kiddish]] over wine and they have what to rely on. <ref> See previous note. Rama 271:12 writes that such was the minhag of Ashkenaz to wash before [[Kiddish]]. The Bet Yosef 271:12 comments that he saw some Sephardim who had such a practice but sternly disagreed based on the Rif and Rambam. </ref>
# There is no difference concerning the order between the one making the [[Kiddish]] and other members of the family. <ref> Magen Avraham 271:26 in name of Hagahot Mordechai (it seems that he means Mordechai pg 37b), Bach 271:11 (s.v. VeleInyan) distinguish between the one making [[Kiddish]] and the other members of the family for whom [[Kiddish]] won't be an interruption. Kaf HaChaim 271:79 argues that there's no difference between the one making [[Kiddish]] and the other family members. </ref>
# If one's minhag is to wash first, it's forbidden to dilute the wine between the washing and [[Kiddish]] as that would be an interruption between washing and the meal. Some say one also shouldn't pour the wine from the bottle between washing and the meal as it constitutes an interruption. <ref> Magen Avraham 271:27 writes that even according to Rabbenu Tam (Pesachim 106 s.v. Mekadesh) that Lechatchila one can wash before [[Kiddish]], explains that Bet Hillel ([[Brachot]]) says to make [[Kiddish]] first in the case where one has to dilute the wine becasue diluting wine takes precision and is definitely an interruption. Magen Avraham adds that according to the stringent opinion in Shulchan Aruch 166:1 (which is the Tur based on the Yerushalmi) one should be strict not to make any interruption. The Magen Avraham is brought as halacha by the Tosfet [[Shabbat]] 271:34 and Kaf HaChaim 271:78. </ref>
# If by accident one washed one's hands for bread before [[Kiddish]], according to Sephardim one should make [[Kiddish]] on bread <ref>Shulchan Aruch 271:12 </ref> unless one person of the group hasn't yet washed and can perform [[Kiddish]] over wine for everyone else (by saying it aloud while they listen)<ref>Menuchat Ahava (vol 1 pg 143) [http://www.dailyhalacha.com/Display.asp?PageIndex=9&ClipID=960 see dailyhalacha] </ref> and according to Ashkenazim one should make [[Kiddish]] on wine. <ref>Mishna Brurah 271:62 </ref>

==Eating in the place one made Kiddish (Kiddush Bimakom Seuda)==
# In the place where one made [[Kiddish]] one should make sure to have a meal there. <ref>Shmuel in Gemara Pesachim 101a says that one should only say Kiddush in the place where one is going to have a meal. The Rosh (Pesachim 10:5) says that this is based on the pasuk "VeKarata LeShabbat Oneg" which Chazal explain with "Kriyah" as a reference to Kiddush and "Oneg" to the meal and so the pasuk means, in the place of Oneg one should have Kriyah. Shulchan Aruch 273:4 and Kitzur Shulchan Aruch 77:14 codify this as the halacha.</ref>This applies both for the nighttime and daytime Kiddush.<ref>Kitzur Shulchan Aruch 77:14</ref>
# One should begin to eat something immediately after [[Kiddish]]. After the fact, as long as one had intent to eat immediately one doesn't need to make [[Kiddish]] again even if one made a long interruption and had a Hesech HaDaat (interruption of thought). However, if one didn't have intent to eat right away and then made an interruption of 72 minutes a new Kiddush is needed. <ref> Preferably, Rama 273:3 writes that one should make one's meal immediately after [[Kiddish]]. Mishna Brurah 273:12 explains that preferably, one should eat one's meal right after [[Kiddish]] without waiting. However, Bedieved, Mishna Brurah 273:12 and Piskei Teshuvot 273:3 based on Aruch HaShulchan 263:1 write that one shouldn't make a new [[Kiddish]] even if one had a long break or made a change in place and returned to the place of the [[Kiddish]]. On the other hand, if one didn't have in mind to eat immediately and then made an interruption, Mishna Brurah 273:14 writes that a new Kiddush is needed. Halichot Olam (vol 3, pg 3) defines this interruption as 72 minutes. </ref>
## Even though Kiddush should be recited immediately prior to the meal, if there is a halachic need related to the meal to delay it, it is permitted. For example, the Kiddush at the seder on Pesach is made much in advance of the meal but it is acceptable since the Maggid is a necessary prerequisite to the meal.<Ref>Rav Ovadia Yosef in [http://www.hebrewbooks.org/pdfpager.aspx?req=25473&st=&pgnum=15 (Kol Sinai Tevet 5724 p. 15)] writes that Maggid doesn't make the Kiddush before the meal not adjacent to the meal because the Maggid is necessary for the meal as we need to speak about the Matzah (Lechem Shonim Alav Devarim Harbeh). Halichot Shlomo of Rav Shlomo Zalman Auerbach (Moadim v. 2 p. 248 9:14) agrees and explains that the Maggid is intrinsically part of the meal and such was the establishment of chazal. See Rav Chaim Palagi Haggadah regarding how Maggid is an extension of Kiddush (like the Rif cited by Avudraham why there's no bracha on Maggid since Kiddush already fulfills the mitzvah of Maggid).</ref>
# In order to have [[Kiddish]] in the place where one eats and that the [[Kiddish]] is considered a proper [[Kiddish]], one must eat at least a [[Kezayit]] of [[mezonot]], bread, or a reviat of wine. <ref> Shulchan Aruch 273:5 writes in name of the Geonim that one can fulfill the obligation to eat in the place of where one makes [[Kiddish]] by eating bread or wine. Magen Avraham 273:10 and Mishna Brurah 273:21 rule that a [[Kezayit]] is needed to fulfill this obligation. Mishna Brurah 273:25 comments that certainly [[mezonot]] fulfills the obligation as it's more significant than wine. Mishna Brurah 273:25 writes in name of Hagahot Rabbi Akiva Eiger and Tosefet [[Shabbat]] that wine doesn't fulfill one's obligation according to many and so one should only rely on this in cases of need. Piskei Teshuvot writes that it seems that there's a dispute between the Magen Avraham 273:11 and the Shaarei Teshuva 289:1 whether one can fulfill one's fulfill with [[mezonot]] that's not Pat HaBah Bekisnin. The Mishna Brurah 273:25 holds like the Magen Avraham and one can fulfill one's obligation by having any [[mezonot]]. Shemirat [[Shabbat]] KeHilchato 52:24, Sh"t Az Nidabru 8:31, Kiddush KeHilchato (pg 195), Sh"t Or Letzion (vol 2, 20:28), and Yalkut Yosef ([[Shabbat]] vol 1 pg 196; Halichot Olam (Vol 3, pg 1)) agree. </ref> Even though theoretically this applies also at night, one should be strict at night not to rely on this.<ref>Rav Ovadia Yosef in [http://www.hebrewbooks.org/pdfpager.aspx?req=25473&st=&pgnum=13 (Kol Sinai Tevet 5724 p. 13)] writes that since some disagree with the geonim we shouldn't rely on them at night when Kiddush is Biblical.</ref>

== Women ==
# The Mitzvah of Kiddush is unique in that women are obligated even though it is a Mitzvat Aseh She’Hazman Grama, based on a Talmudic derivation that since women are obligated by the prohibitions of [[Shabbat]], they are also obligated in the positive commandments of the day.<ref>On [[Berachot]] 20b, Rava says that women are obligated in [[Kiddish]] on a Deoritta level because the torah compares the positive and negative commandments of [[Shabbat]] by switching the terms "Zachor" and "Shamor" implying that anyone who is obligated in the negative commands is also obligated in the positive ones. Shulchan Aruch 271:2 and Kitzur Shulchan Aruch 77:4 codify this as the halacha. A woman's obligation applies both at night (Mishna Brurah 271:3) and during the day (Mishna Brurah 289:6). Maharam Chalava pesachim 106a "bayom mai" disagrees and says that women aren't obligated during the day </ref>
# Since women are obligated on a biblical level, they should either listen to their husband or hear another adult make [[Kiddish]] and answer [[Amen]], or say it themselves. <ref> Since women are obligated in [[Kiddish]] on a biblical level, they can definitely make [[Kiddish]] for themselves. Additionally since a man is obligated, a women can fulfill her obligation with the man's [[Kiddish]] as they both have a Deorittah obligation. According the Magen Avraham that one fulfills the Deorittah obligation in [[prayer]], if a man and women have both already prayed, they can fulfill each other's obligation since they have equal obligations. However, if the man prayed and the women didn't, then the man is obligated on a Rabbinical level and the women is obligated on a Biblical level. If so, Rav Yechezkel Landau in Dagul Mirvavah 271:2 asks, whether the women can't fulfill her obligation with the man's reading, or perhaps she can because nonetheless, men are able to fulfill the obligation of others using Arevim Zeh LaZeh (the side is also not definite because the Rosh ([[Brachot]] 3:13 last line) writes that women aren't included in Arevim). He leaves it unanswered and the Kitzur Shulchan Aruch 77:4 writes that it's preferable that women say the [[kiddish]] along with the one making [[Kiddish]] so that they are fulfilling their own obligation. However, the Sh"t Rabbi Akiva Eiger 1:7 argues that certainly women are included in Arevim Zeh LaZeh (and explains that the Rosh was talking about mitzvot that women are exempt from) and so a man with a Derabbanan obligation can fulfill a woman's obligation even if she is has a Deorittah obligation. Aruch HaShulchan 271:6 and Chazon Ovadyah ([[Shabbat]] vol 2 pg 24) concur. </ref>
# Technically a woman can fulfill the obligation of her husband and family though it isn't advised. <ref> Shulchan Aruch 271:2 writes that since women are obligated in [[Kiddish]] on a Deorittah level, they can fulfill the obligation of a man who also has such an obligation. Even though the Maharshal and Bach argue with this, the Taz, Magen Araham, Gra, Mishna Brurah 271:4 all agree with Shulchan Aruch that a women can fulfill the obligation of a man. Nonetheless, Eliyah Rabbah, Derech Chaim, and Mishna Brurah 271:4 write that it's preferable that a women not fulfill the obligation of men not in her family because it's not entirely appropriate. </ref>

==Children==
# Once a child has reached the age of [[chinuch]], they are required to hear the kiddush on [[Shabbat]]. Therefore in the event that the child did not hear kiddush, an adult may repeat kiddush on his behalf, even though the adult had already fulfilled this own obligation. <ref> Children in Halacha pg. 39 </ref>
==Sitting or standing for Kiddush==
# Many have the practice to sit for Kiddush, however, some have a Minhag to stand for [[Kiddish]]. <ref>
* (1) Sources that one should sit: Tosfot 43a writes that to be included in [[Kiddish]] one should sit. [Additionally, from the discussion of the Rambam (Hilchot Succah 6:12) writes that one the first night of [[Sukkot]] one should say the [[Kiddish]] standing so that one can make the bracha of LeShev BaSukkah before sitting down, implying that during the rest of the year one should say [[Kiddish]] sitting.]
* (2) Reasons one should sit: Mishna Brurah 271:46 brings the reason of the Kol Bo that one should sit as a part of [[Kiddish]] BeMakom Sueda making [[Kiddish]] in the place one will eat, and the reason of the Gra that because sitting represents an established setting and one is able to fulfill the obligation of others only is such a setting. Mishna Brurah extrapolates from the Gra's reasoning that even those who listen should preferably sit, and if they are not only standing but even moving here and there during [[Kiddish]] one certainly doesn't fulfill his/her obligation. Chaye Adam ([[Shabbat]] 6:13) writes that it's preferable to sit during [[Kiddish]] so one can see the cup (like the Rama writes 271:10 that one should look at the cup) and one's family as one makes [[Kiddish]].
* (3) Practices: Therefore, Shulchan Aruch 271:10 rules that one should stand for Vayichulu implying that one should sit for the rest of [[Kiddish]]. However, Arizal (quoted by Aruch HaShulchan 271:21) held one should stand for [[Kiddish]] out of respect for the [[Shabbat]] queen (similar to the reason Ashkenazim stand for [[Havdalah]], see Mishna Brurah 296:27). Lastly, Rama 271:10 writes that one is permitted to stand for the entire [[Kiddish]], but it's preferable to sit for [[Kiddish]]. Sh"t Igrot Moshe 5:16 writes that even the Rama only writes that it's permissible to stand for [[Kiddish]] but preferably one should sit, and so if one doesn't have a custom one should follow the Shulchan Aruch. </ref> Nonetheless, one should stand for Vayichulu. <ref> Shulchan Aruch 271:10 rules that one should stand for Vayichulu. Mishna Brurah 271:45 explains that the one should stand for Vayichulu because it acts as a testimony which in court would require one to stand. Rama 271:10 writes that the Minhag was to sit for Vayichulu except for the beginning of Vayichulu (during the words of Yom HaShishi Vayichulu HaShamayim because the first letter of those words spell Hashem's name). Mishna Brurah 271:47 explains that one can sit for Vayichulu because once one stood while it's said in Shul it can be said seated during [[Kiddish]]. Nonetheless, Mishna Brurah 268:19 writes that the minhag is like Shulchan Aruch to stand for Vayichulu. See further Rabbi Lebowitz's article on [download.yutorah.org/2009/1109/735392.pdf yutorah.org].</ref>
# For [[Shabbat]] day, the accepted custom is to sit. <ref> Rav Moshe Shternbuch (Teshuvot V’hanhagot #254) writes that even those who stand for Friday night Kiddush should sit for [[Shabbat]] day [[Kiddish]] because the reason of standing for Vayichulu and continuing doesn't apply as there is no Vayichulu, nor is there a [[Shabbat]] queen to greet. </ref>
# For [[Yom Tov]] Kiddush, many have the custom to sit, <ref> Sh"t Igrot Moshe 5:16 writes that the only reason to stand the entire [[Kiddish]] on [[Shabbat]] is because once one is standing for Vayichulu one can continue standing for the rest of the [[Kiddish]], however since there's no Vayichulu on [[Yom Tov]] one must sit according to all opinions. </ref>but some have the practice to stand.<ref>Aruch HaShulchan 271:24, Nitei Gavriel ([[Yom Tov]] vol 2, 29:18</ref>

==What to use for Kiddush?==
# One should use a full cup<ref>Gemara Brachot 51a, Shulchan Aruch 271:10. [http://www.yutorah.org/lectures/lecture.cfm/799059/Rabbi_Hershel_Schachter/Hilchos_Shabbos_4_-_Inyonei_Kiddush_and_Havdalah Rav Schachter ("Hilchos Shabbos 4", min 33-5)] based on Rabbenu Yonah holds that if the cup is two thirds full it is considered full.</ref> of wine for Kiddush. Some say that grape juice is considered equally suitable as wine<ref>[http://www.yutorah.org/lectures/lecture.cfm/799059/Rabbi_Hershel_Schachter/Hilchos_Shabbos_4_-_Inyonei_Kiddush_and_Havdalah Rav Schachter ("Hilchos Shabbos 4", min 90-2)] quotes Rav Moshe as allowing grape juice for Kiddush but saying it is best to avoid the dispute. An [http://www.torahlab.org/doitright/using_grape_juice_for_kiddush/ article on TorahLab.org] writes that the majority of poskim hold grape juice is fit for Kiddush.</ref>, while others disagree.<ref>Shemirat Shabbat Kehilchata 53:2 citing Rav Shlomo Zalman Auerbach</ref>
# It is better to use red wine for Kiddush.<ref>Mishna Brurah 271:10</ref> If one has white wine it is preferable to use it for Shabbat day as opposed to Kiddush on Friday night.<ref>[http://www.yutorah.org/lectures/lecture.cfm/798611/Rabbi_Hershel_Schachter/Hilchos_Shabbos_3_-_Choleh_BeShabbos_&_Kiddush Rav Schachter ("Hilchos Shabbos 3" min 73)] quoting Rabbi Akiva Eiger</ref>
===If there is no wine or grape juice===
# If one doesn't have wine on Friday night, kiddush should be recited on the bread and one should keep one's hands on the bread throughout the kiddush. <ref> Shulchan Aruch 272:9 writes that some say one should say kiddush on chamar medina, some say not to say kiddush at all, and some who say that bread should be used for kiddush because of its importance. Rama 279:2 comments that the minhag is like the last opinion. Kaf HaChayim 272:50 and Yalkut Yosef 272:16 write that Shulchan Aruch holds like the last opinion. Mishnah Brurah 272:28 says to put your hands on the [[challah]]. Rav Avigdor Neventzahl in his commentary on Mishna Brurah (Biyitzchak Yikare 272:28) says that one should actually hold the [[challah]]. </ref>
# If there's no wine available for [[Shabbat]] lunch one should use Chamar Medina for kiddush. If one doesn't even have Chamar Medina, one should just say hamotzi and eat the bread, and if he doesn't even have bread one may eat without [[Kiddish]]. <ref> Shulchan Aruch 289:2, Mishna Brurah 289:10. The logic behind not using bread for [[kiddish]] during the day is explained by Mishna Brurah 272:31 that if one were to recite the daytime [[kiddish]] over bread, it would be the same procedure as if he wasn't saying kiddush at all. Therefore, to make it apparent that we are saying [[kiddish]] also, we say a beracha that wouldn't normally be recited, even if that is a [[shehakol]]. As for the definition of chamar medina Mishnah Brurah 272:24 says that even beer is only permitted in a place where it is a common drink. Mishna Brurah 272:25 prohibits the use of milk or oil, and Mishna Brurah 272:30 permits the use of liquor. Rav Avigdor Neventzahl in Biyitzchak Yikare footnote 25 says that according to Rav Shlomo Zalman Auerbach milk is not allowed even in places where it is commonly used like Switzerland. He also says that juice, tea, or coffee maybe permitted but soda is definitely not because it is just like water. Rav Moshe Feinstein in Iggerot Moshe OC 2:75 defines chamar medina as something you would serve to guests who you want to show respect to. Also see [[Shevet Halevi]] 3:26 and 5:32 where Rav Vosner says even where you have wine, chamar medina can be used because in the times of the gemara, wine was far more widespread. Today however, most people do not drink wine so often so other drinks are not inferior to wine for [[kiddish]]. </ref>
# According to Sephardim, one should only use Chamar Medina for [[Shabbat]] lunch if the wine isn't available in the city but if it's just expensive one should use wine and not Chamar Medina. <ref>Yalkut Yosef ([[Shabbat]], vol 1, pg 289) </ref> According to Ashkenazim, if the wine is expensive one may use Chamar Medina for the daytime [[Kiddish]] and one who uses wine is fulfilling a preferred mitzvah. <Ref>Mishna Brurah 272:29 </ref>
# One may not use soda for [[Kiddish]] because soda isn't considered Chamar Medina.<ref>Sh"t Igrot Moshe 2:75 rules that soda is just like water and can not be used for [[Kiddish]].</ref>

==Mistakes in Kiddush of Yom Tov==
# In Kiddush of Yom Tov if someone said Mikadesh Yisrael and didn’t add Ve’hazmanim he didn’t fulfill his obligation.<ref> The Gemara Pesachim 117b has a dispute between the elders of Pumpedita and Rava in tefillah whether you should say Mikadesh Yisrael or Mikadesh Yisrael Vehazmanim on Yom Tov. In Kiddush everyone agrees that you should recite Mikadesh Yisrael Vehazmanim. Magen Avraham 487:1 writes that if in Kiddush someone only say Mikadesh Yisrael he didn’t fulfill his obligation. Kaf Hachaim 487:17 and Zichron Yonah Avodat Halevim 30:1 agree.</ref>
# In Kiddush of Yom Tov if someone said Mikadesh Hashabbat instead of Mikadesh Yisrael Ve’hazmanim he didn’t fulfill his obligation unless he fixed it within toch kdei dibbur.<ref>Regarding Tefillah, Shulchan Aruch 487:1 and Mishna Brurah 487:5 hold that the Shabbat conclusion doesn’t fulfill the obligation of the Yom Tov one. Mishna Brurah holds that it can be fixed within a toch kdei dibbur. Magen Avraham 487:2 implies that the same is true of kiddush. Zichron Yonah 30:2 writes so explicitly.</ref>
# If someone said the Yom Tov Kiddush for the main text of the bracha which mentions Yom Tov in the middle and then concluded with Mikadesh Hashabbat one doesn’t fulfill his obligation.<ref>Regarding Tefillah, the Magen Avraham 487:2 writes that mentioning Yom Tov in the middle is sufficient even with a wrong conclusion but he seems to retract that opinion. Mishna Brurah 487:4 concludes that one doesn’t fulfill one’s obligation. Zichron Yonah 30:2 applies this to Kiddush.</ref>
# If you forgot to say Shehechiyanu you can say it afterwards anytime during the Yom Tov, for Pesach and Sukkot until the end of the 7 days.<ref>Eruvin 40b, Mishna Brurah 473:1, Zichron Yonah 30:4</ref>
# In Kiddush of Yom Tov that fell out on Shabbat includes both Shabbat and Yom Tov. If one only said the kiddush of Shabbat or Yom Tov one doesn’t fulfill one’s obligation.<Ref>Shulchan Aruch 487:1 writes that if one said Shabbat kiddush on Yom Tov one doesn’t fulfill one’s obligation. Zichron Yonah 30:6 writes that if on Shabbat Yom Tov one said either the Shabbat or Yom Tov kiddush separately and not both one didn’t fulfill one’s obligation. Rivevot Efraim 4:117 agrees.</ref>
# If one said the middle of the kiddush correctly and in the conclusion he made a mistake and only mentioned Shabbat according to many poskim one fulfilled one’s obligation. If one said the middle of the kiddush correctly and in the conclusion he made a mistake and only mentioned Yom Tov according to many Ashkenazic poskim one didn’t fulfill one’s obligation but according to Sephardim one did fulfill one’s obligation.<ref>Regarding Tefillah there is a dispute between the Knesset Hagedola who holds that concluding with one of the two conclusions is sufficient and the Pri Chadash who disagrees. Biur Halacha 487:1 makes a compromise and says that if he mentioned Shabbat that is sufficient but if he only mentioned Yom Tov that is insufficient. Kaf Hachaim 487:20 holds that in all cases out of doubt he shouldn’t repeat the bracha. Zichron Yonah 30:7 applies this discussion to Kiddush.</ref>
# If one mentioned Yom Tov in Kiddush but not the specific one there’s a dispute if one fulfilled one’s obligation.<ref>Leket Shichacha Vtaut p. 397 writes that the Bet Yehuda 4 holds that one fulfills one's obligation if one mentioned Yom Tov but just didn't mention which Yom Tov it was, but the Mishna Brurah 427:11 holds that one doesn't fulfill one's obligation. Shemirat Shabbat Khilchata v. 2 p. 110 holds like the Mishna Brurah.</ref>
==Questions and Answers==
# Is it permissible to have [[Kiddish]] before [[Mussaf]]? [[Kiddush#eatingbeforemussaf|click here]]

== Sources ==
{{Reflist|2}}
[[Category:Brachot]]
[[Category:Holidays]]
[[Category:Pesach]]
[[Category:Shabbat]]
[[Category:Sukkot]]

The Meals of Shabbat

2018-04-11T15:47:45Z

Ikesultan: /* Passing the Challah */

{{Good}}
[[Image:Shabbat_Table.jpg|250px|right]]
There is a mitzvah to eat three meals of bread on [[Shabbat]]. At the Friday night and the first meal on [[Shabbat]] day, [[Kiddush]] is recited. The laws that relate specifically to the [[third meal of Shabbat]] are on the [[Seudat Shelishit]] page. Additionally, in order to escort out [[Shabbat]] there is a fourth meal at the conclusion of [[Shabbat]], called [[Melaveh Malka]].
==Covering the Challah==
# There are multiple reasons for covering the [[challah]]. Some say that it is in commemoration of the Maan which was covered with dew. Others say that it is so as not to "embarrass" the bread as we are reciting the [[Kiddush]] before [[HaMotzei]]. <ref> Tosafot in Pesachim 100b says that because the maan fell between layers of dew, which preserved it, we cover the [[challah]] above and below. Rosh Pesachim 10:3 as well as the Tur 271 quote the Yerushalmi saying that since wheat is written first in the pasuk of the seven species for which [[Israel]] is praised and the beracha on it should be recited first, we don't want to embarrass the [[challah]] by saying the beracha on the wine first, therefore, we cover the [[Challah]]. Mishna Brurah 271:41 cites the reason of the maan even if one recites [[Kiddush]] over the [[Challah]] one should cover the [[Challah]], but according to the Tur this isn't necessary. THe Mishna Brurah concludes that the minhag is to cover the [[Challah]] even in such a case.</ref>
# Even if one is not going to make [[Kiddish]] oneself but rather hear it from someone else one should still cover the challahs. <ref> Rav Moshe Feinstein (quoted in back of Radiance of [[Shabbos]], Siman 1, Iggrot Moshe OC 5:18 </ref>

==Having two loaves of Challah==
[[Image:Challah.jpeg|200px|right]]
# For the [[Shabbat]] meals one should have Lechem Mishna meaning that one needs to make [[Hamotzei]] over [[two loaves of bread]] on [[Shabbat]] and [[Yom Tov]] in commemoration of the double portion of Man that fell before [[Shabbat]] and [[Yom Tov]]. <ref> S”A 274:1, Mishna Brurah 274:1. The poskim have a debate of whether this obligation is from the torah or the rabbis. The Taz OC 678:2, Chatam Sofer OC no. 46, and Aruch Hashulchan 274:1 all say it is from the torah while the Magen Avraham 254:23 says that it is only rabbinic. </ref>
# Women are also obligated in [[Lechem Mishneh]].<Ref>Meiri [[Shabbat]] 118a writes that women are obligated in [[Lechem Mishneh]] just as they are obligated in other mitzvot of [[Shabbat]] such as the meals of [[Shabbat]], [[Kiddish]], and [[Havdalah]]. Mishna Brurah 274:1 rules that women are obligated in [[Lechem Mishneh]] based on the reasoning that they too enjoyed from the miracle of the manna. Beiur Halacha 291 s.v. nashim, Chazon Ovadyah ([[Shabbat]] vol 2, pg 172), and Aruch Hashulchan 274:4 agree. Shemirat [[Shabbat]] kihilchita 55:3 says that although this is the accepted opinion, Rav Shlomo Kluger in Haelef licha shlomo 114 writes that women don't have the custom to eat lechem mishne because it is a mitzva on the sanctity of [[shabbat]] which is a mitzvat aseh shehazman grama, and is not included in the source for their obligation in [[Kiddush]].</ref> Some say that the women should hear the Bracha from the one making [[HaMotzei]] on the two loaves, while others defend the minhag of those who don’t hear the [[HaMotzei]] and make [[HaMotzei]] on the piece given to them. <Ref> Sh”t Kinyan Torah 1:88 and Eshel Avraham (siman 274) defend the minhag, while Sh”t Bear Moshe quotes the Chatom Sofer who was insistent on having the women hear the Bracha of [[HaMotzei]] from the one making it over two loaves. </ref>
# Kabbalistically, one should try to have 12 loaves of bread corresponding to the Lechem HaPanim for the meals of Shabbat. If one can't, one should try to have at least 4 loaves and if one has 5 or 6, one should take 4 and leave the others out. Similarly, if one only has 3 loaves, one should use 2 loaves and leave the third one out. <ref>Kaf HaChaim 262:2-3</ref> Some say that there's no need to have 12 loaves but one should cut both loaves at each meal and end up with 12 half loaves from the 3 meals and 2 loaves at each meal.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/895273/rabbi-hershel-schachter/berachos-76-39ab-ground-vegetables-binding-flour-soups-treifah-chozeres-lehechsherah-sliced-bread-lechem-mishneh/ Rav Schachter (Brachot Shiur 76 min 44)] quoting the Gra</ref>
# One should wait for everyone to sit before reciting [[Hamotzei]] in order to fulfill Lechem Mishna.<ref>Chazon Ovadyah ([[Shabbat]] vol 2, pg 172)</ref>
# Some say that one should hold both loaves even while one is breaking or cutting the first loaf. Others say that one may put one of them down and then break the other.<ref>Kaf HaChaim 274:12 writes that one should continue to hold both loaves of bread while one breaks the first loaf. Shulchan Aruch HaRav 274:2 argues that one may place one of them down after the bracha and then break the other loaf. Chazon Ovadyah (v. 2, p. 170) agrees but adds that one who follows the Kaf HaChaim should be blessed. </ref>
# The loaves should be at least the size of a Kezayit.<ref>Shemirat Shabbat Kehilchata 2:55:5, Chazon Ovadia (v. 2 p. 187). Chazon Ovadia cies the Chikrei Lev YD 1:57 who wrote that the breads for lechem mishneh need to be at least a kezayit but the Bet Menucha 51a argues a loaf any size is fine. Kaf Hachaim Palagi 36:44 sided with the Chikrei Lev since the Lechem Mishneh corresponds to the meals of the maan and it says eating with respect to the maan (Shemot 16:25), which implies the size of eating which is a kezayit.</ref>

==Procedure==
# Some have the custom to cut a little bit of the [[challah]] before reciting the beracha. <ref> Mishna Brurah 274:5 quoting the Magen Avraham 274:1. Aruch Hashulchan 274:6. The Tzlach on [[Berachot]] 39b says that this is an incorrect practice. </ref>
# Some have the custom to recite "birshus," meaning, "with your permission," before reciting the beracha. <ref> Rama 167:14, Aruch Hashulchan 167:29 and Mishna Brurah 274:2. The Vilna Gaon (Maaseh Rav 78), however, views this as a [[hefsek]] and says it should not be recited. </ref>
# It is a custom among Sepharadim to sing "lemivtza al rifta" between netilat yadayim and the beracha of hamotzi for the bread. <ref> Maran HaHida (Mahaziq Berakha 166:3) writes that he saw Rabanan Qadisha (our Holy Sages) sing LeMibsa’ ‘al Rifta after washing and before hamosi. The Ben Ish Hai (VaYera, 14) quotes the above statement of Maran HaHida and adds: “In our own home we have the custom from our forefathers to recite LeMibsa’ between washing and hamosi, and it should be said at all three meals of Shabbat.” See Sh"t (p.192) by Ribi Barukh Toledano. Ribi Ya’aqob Benaim Sh”t (Maghen Abot, O”H p.426 §40) attests to this being the minhag of Tetouan. </ref>
===Salt===
# Before eating the challah, one should dip it in salt. <ref> Rama 167:5, Yalkut Yosef 274:18, [http://www.hebrewbooks.org/pdfpager.aspx?req=14556&st=&pgnum=91 Taamei Haminhagim pg. 78]. Beit Yosef 167 brings from the Shibbolei Haleket that this is because one's table is compared to the mizbeach, and salt was used with every sacrifice in the beit hamikdash. see also [http://www.torahmusings.com/2011/06/salt-and-challah/ Salt and challah] by Rabbi Gil Student</ref> If one does not have salt, he should dip it in something else which has salt or in sugar. <ref> Yalkut Yosef 274:18 </ref>

==What kind of challah should be used==
# Both challahs should be complete. <ref> Shulchan Aruch 274:1. Arukh HaShulchan 274:5 says that if a whole one is not available then the mitzva can nevertheless be fulfilled with two broken ones.</ref> Even if part of the [[challah]] is burnt it is still considered whole. <ref> Mishna Brurah 274:2. </ref>
# Preferably, both loaves should be fresh but if one is frozen after the fact they may be used for making the Bracha of [[HaMotzei]]. <Ref>Sh”t Yabia Omer 7:32, Or Letzion (vol 2, chapter 21:2). Tshuvot V’hanhagot 2:170 and Shmirat [[Shabbat]] K'hilchata 55:12 say that since the bread will soon become edible it is still evident that you have two loaves. Sh"t Bitzel Hachochma 3:110, and Rav Moshe Feinstein (cited in Radiance of Shabbos page 76) likewise maintained that one may use frozen challah as Lechem Mishnah. Rav Shlomo Zalman Auerbach quoted in note 39 in Semirat Shabbat Kehilchata chapter 55 says that it might only be permissible if the bread will defrost by the end of the meal.</ref>
# The challahs should not be in a bag or wrapped up during the beracha. <ref> MB 167:23, Shemirat [[Shabbat]] Kihilchita volume 2,55:11:38, and Rav Scheinberg quoted in The Radiance of [[Shabbos]] page 79 footnote 18. see also Sh"t Rivivos Ephraim 1:201 </ref>
# If two pieces of bread stuck together in the oven and then were separated gently each one is considered whole for the mitzvah of Lechem Mishna. <ref>Chazon Ovadyah ([[Shabbat]], vol 2, pg 176). </ref>
# The challahs used should preferably be larger than a [[Kezayit]]. <ref> Shemirat [[Shabbat]] Kihilchita vol. 2, 55:5, Rav Scheinberg quoted in The Radiance of [[Shabbos]] page 79 footnote 15. </ref>
# If one only has one loaf of bread one may use [[Pas habah BeKisnin]] for the second loaf to fulfill Lechem Mishna. <ref>Chazon Ovadyah ([[Shabbat]], vol 2, pg 185), Shemirat [[Shabbat]] Kihilchita volume 2, 55:16 and Rav Moshe Feinstein quoted in The Radiance of [[Shabbos]] page 78 footnote 13. </ref>
# Preferably pas yisrael should be used, meaning bread that was baked by a Jew, but if this isn't possible then any kosher bread can be used. <ref> Mishna Brurah 242:6. </ref>
#If one doesn't have even one whole loaf, it is still preferable to use two slices than just one. <ref> Aruch Hashulchan 274:5 and the HaNetziv in Meishiv Davar 1:21 and the reasoning being that the obligation for lechem mishne and whole bread are two separate ones. </ref>
# Bagels may be used for lechem mishne and are considered complete even though there is a hole in the middle. <ref>Sh"t Rivivot Ephraim 1:204:2 </ref>

==Passing the Challah==
# One shouldn’t give the [[Challah]] directly into the hands of someone else but rather one should place it down on a plate or the table to pass it to someone else. <Ref>Yalkut Yosef ([[Shabbat]] vol 1 pg 312), Piskei Teshuvot (Siman 274 note 7) </ref>
# One should not throw the challah across the table. <Ref>Rabbi David Yosef (Halacha Brurah Vol: pg. 49, Magen Avraham 167:38, Pri Megadim E"A 167:38, Mishnah Brurah 167:88, Minhag Yisroel Torah 167:4, [http://halachayomit.co.il/EnglishDefault.asp?HalachaID=2821 Throwing Bread] on Halacha Yomit </ref>
# The one who made hamotzei should take a bite of the first piece and then cut the rest of the pieces.<ref>Mishna Brurah 167:79 quotes the achronim who say that initially one shouldn’t cut the challah for everyone listening before eating since that is a hefsek initially but after the fact it isn’t an issue.</ref> However, some have the practice to cut all of the pieces and only then eat. <ref>[Rav Hershel Schachter (Brachot Shiur 92 min 30)] said that his father’s practice was to cut all of the pieces of challah before he ate. He felt that was more derech eretz to cut up for everyone before you start to eat yourself. It is in line with the Rama 167:15.</ref> In that case the others have to wait to eat their piece until the one who made a bracha eats.<ref>Gemara Brachot 47a, Shulchan Aruch OC 167:15</ref>

==How much to eat==
# It is preferable to eat slightly more than a KeBaytzeh of bread for the meals of [[Shabbat]], however, many say that after the fact one fulfills one's obligation by eating only a [[Kezayit]]. <ref>
* The Behag ([[Shabbat]] chap. 16) says that one should eat the three meals of [[Shabbat]] and it is permissible separate the two daytime meals by covering the table, making [[Birkat HaMazon]], and then [[HaMotzei]] and eating a [[KeBaytzah]] of bread. The Ran ([[Shabbat]] 43b s.v. Tanu) quotes this Behag. The Tur 291:1 writes that one should eat a [[KeBaytzah]] for [[Seudat Shelishit]]. The Bet Yosef 291:1 explains that the Tur is following the Behag. What's the reason to have a [[KeBaytzah]]?
* (1) The Bach 291:3 writes that the reason to have a [[KeBaytzah]] is that it is preferable to have a Kebaytzeh in order to be obligated to make [[Birkat HaMazon]], even though the actual standard halacha is that someone who ate only a [[Kezayit]] one is obligated to make [[Birkat HaMazon]]. The Eliyah Rabba (291:3) and Hagahot Ben Aryeh (on Behag [[Shabbat]] chap 16), however, reject the Bach because they understand that there's no preference for having a [[KeBaytzah]] in terms of [[Birkat HaMazon]].
* (2) The Machasit HaShekel 291:1 writes that the reason a [[KeBaytzah]] is necessary is order to make it into a significant meal and not just a snack, though after the fact if one eats only one [[Kezayit]] one fulfilled ones obligation. Though, according to this explanation, the Magen Avraham 291:1 and Mishna Brurah 291:2 explain that really slightly more than a [[KeBaytzah]] is necessary because a significant meal is defined in Hilchot [[Mincha]] (Shulchan Aruch 232) to be more than a KeBeytzah.
* (3) The Beiur HaGra 291:2 writes that the amount of a [[KeBaytzah]] is learned out from Hilchot [[Sukkah]]. The Hagahot Ben Aryeh (on Behag [[Shabbat]] chap 16) asks that this explanation can not explain the position of Shulchan Aruch who holds that in Hilchot [[Sukkah]] (Shulchan Aruch 639:2) a significant meal is more than a KeBeytzah. [http://hebrewbooks.org/pdfpager.aspx?req=22238&st=&pgnum=197 Birkat Eliyahu] (commentary to Bieur HaGra 291:2) answers that the Gra thought that really everyone agrees that a significant meal is a [[KeBaytzah]], but for [[Sukkot]] the reason a significant meal is defined as more than a KeBaytzeh is because by [[Sukkot]] we're supposed to dwell in the [[Sukkah]] just as we dwell indoors.
* (4) Hagahot Ben Aryeh (on Behag [[Shabbat]] chap 16, authored by Rav Zev Wolf Ben Aryeh, father of Rav Yisrael Salanter) explains that the Behag is only discussing a case where one wants to have [[Seudat Shelishit]] immediately following the [[Shabbat]] day meal and in order to show that [[Seudat Shelishit]] is a significant meal, one needs to eat a [[KeBaytzah]], but in general if [[Seudat Shelishit]] was eaten as a separate meal, one only needs to eat a [[Kezayit]] for the meals of [[Shabbat]].
* What's the halacha? Shulchan Aruch 291:1 codifies the Tur's statement that one should eat a Kebaytzeh for [[Seudat Shelishit]]. The [http://www.hebrewbooks.org/pdfpager.aspx?req=9150&st=&pgnum=142&hilite= Malbushei [[Yom Tov]] 291:1] in fact argues that he sees no reason that one be obligated to eat more than a [[Kezayit]] as the Gemara [[Shabbat]] 119b says that a [[Kezayit]] is sufficient for the [[Friday night meal]]. [The Sh"t Maharil (end of Siman 94) and Radvaz 1:489 seem to only require a [[Kezayit]].] Eliyah Rabba 291:3 quotes this. See the Machasit HaShekel who answers the Malbushei [[Yom Tov]]'s question from the Gemara [[Shabbat]]. The Mishna Brurah 291:2 quotes the Magen Avraham who says that one should eat more than a [[KeBaytzah]], however, some say one only needs a [[Kezayit]] and he concludes that preferably if one is able, one should be strict to have a Kebaytzeh. Shemirat [[Shabbat]] KeHilchata 54:20 agrees. Yalkut Yosef ([[Shabbat]] vol 1, p. 313) writes that for the [[Friday night meal]] and [[Shabbat]] day meal one needs to have a [[KeBaytzah]] of bread and if that’s difficult one may have a [[Kezayit]] of bread (and in such a case one should wash without a Bracha). </ref>However, if one only eats a [[Kezayit]], according to many opinions one shouldn't say the Bracha of [[Al Netilat Yadayim]] when washing for the bread. <Ref>See [[Netilat_Yadayim_for_a_meal#Minimum_amount_of_bread_to_obligate_Netilat_Yadayim]].</ref>
# One should make sure to eat a [[Kezayit]] of the bread for the meals of [[Shabbat]] within Shiur [[Kedi Achilat Pras]].<ref>Yalkut Yosef ([[Shabbat]] vol 1, p. 313) writes that one should eat a [[Kezayit]] of bread for the meals of [[Shabbat]] within the time of [[Kedi Achilat Pras]]. </ref>
# For the Bracha on honey [[challah]], see [[Pas_Haba_Bikisnin#Honey_Challah]].
==Which Challah to break==
# On Friday night, one should cut the lower of the two loaves. On [[Shabbat]] morning and [[Yom Tov]] night and morning one should cut the upper of the two loaves. <Ref>S”A and Rama 274:1 </ref>
==If started a meal Friday afternoon==
# If one started a meal during Friday afternoon (before 9 hours) and now [[Shekiah]] comes, one should cover the bread, make [[Kiddish]], and then finish the meal. <ref> S”A 271:4 based on Shmuel’s opinion on Pesachim 100a </ref>
# If one had wine during the meal of Friday afternoon, when one makes [[Kiddish]] one doesn’t say Borei Pri HaGafen nor [[HaMotzei]]. <ref> S”A 271:4 writes that one doesn’t make a Borei Pri HaGafen as the wine is already covered from the wine earlier in the meal. Mishna Brurah 271:18 says because of Safek [[Brachot]] one doesn’t make another [[HaMotzei]]. </ref>
# If one doesn’t have wine and so, one makes [[Kiddish]] on bread one shouldn’t make [[HaMotzei]]. <ref> S”A 271:4 </ref>
==Retzeh in Birkat HaMazon==
# On [[Shabbat]] one should add Retzeh in the middle of the third Bracha of [[Birkat HaMazon]]. <Ref>Shulchan Aruch 188:4,5 </ref>
# If one forgot Retzeh and one realized:
## before saying Hashem’s name at the end of the third Bracha one should return to Retzeh and then continue from there. <ref>Kitzur Shulchan Aruch 44:12, Mishna Brurah 188:22 </ref>
## after saying Hashem’s name but before saying Boneh Yerushalayim one should immediately say למדני חוקיך which is the conclusion of a פסוק in Tehillim and then return to Retzeh and continue from there. <ref> Chaye Adam 47:16 writes that if one realizes after having said Baruch Atta Hashem one should conclude with למדני חוקיך so that Hashem’s name isn’t in vain and then one may return to Retzeh. Mishna Brurah 188:22 and Rav Mordechai Eliyahu (comments to Kitzur Shulchan Aruch 44:16) agree. [See Igrot Moshe 4:93 who disagrees with the Mishna Brurah regarding inserting למדני חוקיך in [[Shmoneh Esrei]].] </ref>
## after finishing the third Bracha before starting the fourth Bracha one should insert a special Bracha ברוך אתה ה' אלקינו מלך העולם שנתן שבתות למנוחה לעמו ישראל באהבה לאות ולברית ברוך אתה ה' מקדש השבת. <Ref>S”A 188:6, Kitzur Shulchan Aruch 44:12. The S”A HaRav 188:9 writes that the logic behind this is that as long as one didn’t begin the fourth Bracha it’s as though one is still in middle of the third Bracha. The reasoning here is based on the discussion in S”A 114 (see [[Yaaleh VeYavo]] in [[Shmoneh Esrei]] section). </ref>
## within the first six words of the fourth Bracha (ברוך אתה ה' אלקינו מלך העולם) one should continue with the special Bracha (שנתן...) mentioned in the last option. <Ref> Chazon Ovadia ([[Berachot]] pages 101-102), Or Litzion (vol 2 p. 113), and Shemirat [[Shabbat]] Kihilchita (vol 2 p. 212 n 6) write that as long as one still within the first six words of the fourth bracha one should continue with the special Bracha for [[Shabbat]] and then say say the fourth bracha from the beginning. Mishna Brurah 188:23 quotes the Chaye Adam 47:18 who says that if one is still within the first six words of the fourth Bracha one may continue with the special Bracha insertion and then start the fourth Bracha again. Even though the Beiur Halacha s.v. Ad questions this Chaye Adam, the Halachos of [[Brachos]] (pg 515-6) rules like the Chaye Adam. However, the Birkei Yosef 188:7 says that once you say the word baruch for the fourth beracha you can no longer say the beracha of "asher natan" and you have to go back to the beginning of [[birkat hamazon]]. Kitzur Shulchan Aruch 44:13, Ben Ish Chai chukat 20, and Shulchan Aruch Harav 188:4 agree with the Birkei Yosef.</ref>
## after one said the seventh word in the fourth Bracha, one should repeat Birkat Hamazon. <Ref>Shulchan Aruch 188:6 </ref>
# If the meal extended until after sunset on [[Shabbat]], [[Yom Tov]], etc. and one has to insert the special Bracha between the third and fourth Bracha this special Bracha should be said without [[Shem UMalchut]] meaning one should just say ברוך שנתן…<ref>Halachos of [[Brachos]] (pg 511) based on Beiur Halacha 188:10 s.v. mazkir, Kesot HaShulchan 47:3 </ref>
# If a person wasn't sure if he said retzeh, according to Ashkenazim, he should go back and repeat birkat hamazon.<ref>Shemirat Shabbat Kehilchata 57:7, Mishna Brurah 188:16</ref> According to Sephardim one doesn't have to repeat birkat hamazon.<ref>Yabia Omer OC 7:28</ref>
## If a person knew that he was planning on say retzeh while he was in middle of birkat hamazon but doesn't know if he actually said it one can assume that one did actually say it.<ref>Rav Nevinsal on Mishna Brurah 188:16, See Yabia Omer 7:28 who discuss the idea of the Taz and those who disagree.</ref>
# If a person had kezayit of mezonot at kiddush before birkat hamazon then if one forgot retzeh in birkat hamazon at lunch one doesn't have to repeat birkat hamazon.<ref>[http://www.hebrewbooks.org/pdfpager.aspx?req=10215&st=&pgnum=497 Divrei Dovid (responsa 86)] holds that since the kiddush counts as a meal in some sense then the lunch afterwards counts as seudat shelishit in which case if one didn't mention retzeh at lunch one doesn't have to repeat it. Shemirat Shabbat Kehilchata 57:9 and Kaf Hachaim 188:40 concur with the Divrei Dovid.</ref>
# If someone forgot to mention Shabbat in al hamichya one doesn't have to repeat it.<ref>Shemirat Shabbat Kehilchata 57:11, Mishna Brurah 208:58</ref>

==Setting the table==
# One should set one's table nicely, make [[Kiddish]], wash, make [[HaMotzei]], and have a nice meal for [[Shabbat]] day. <Ref>Shulchan Aruch 289:1 </ref>
==Kiddish during the day==
# The text of [[Kiddish]] during the day is just Borei Pri Hagefen. <ref> Pesachim 106a writes that the primary [[Kiddish]] is at night but there's also a [[Kiddish]] of the day. Even though it seems to be Deorittah as the gemara learns it from a pasuk, the Rishonim agree that the pasuk is only an asmachta (Ravad and Magid Mishna (Hilchot [[Shabbat]] 29:10), quoted by Bear Heitiv 289:2) and the obligation of [[Kiddish]] during the day is only Rabbinic. The gemara concludes that the text of such a [[Kiddish]] is just Borei Pri [[HaGefen]]. Rambam (Hilchot [[Shabbat]] 29:10) and Shulchan Aruch 289:1 rule this as halacha. </ref> However, many have the minhag to say [[Pesukim]] before saying the Bracha. Some say two paragraphs "Veshamaroo" and "Zachor". Some skip to the last sentence of "Zachor" starting with "Al cen berach" before saying the bracha on the wine, however, some authorities discourage this practice. <ref>Mishna Brurah 289:2 </ref>

==Eating before Kiddish==
# It's forbidden to taste anything before [[Kiddish]]. <ref> Rambam (Hilchot [[Shabbat]] 29:10) and Shulchan Aruch 289:1 rule that since there's an obligation to make [[Kiddish]] it's forbidden to eat anything before [[Kiddish]] just like the [[Kiddish]] of Friday night. </ref> This law also applies to women. <ref>Mishna Brurah 289:6 </ref>
# It's permissible to drink water before [[Shacharit]] on [[Shabbat]] day since the obligation of [[Kiddish]] doesn't apply until one prayed. <ref> Tur writes in the name of his father, the Rosh, and Shulchan Aruch 289:1 </ref>
==Kiddish in the place of a meal==
# [[Kiddush]] of the day must also be made in the place of a meal. <Ref>Shulchan Aruch 289:1 </ref>
==Wine for Kiddish==
# If there's no wine available one may use Chamar Medina which is beer or another drink which is common in that place but not water. If one doesn't even have Chamar Medina, one should say hamotzi and eat the bread and if one doesn't even have bread, one may eat without [[Kiddish]]. <ref>Shulchan Aruch 289:2, Mishna Brurah 289:10 </ref>
==[[Shabbat]] Zemirot==
# After having eaten one's fill it's proper to sing Zemirot (songs) of praise to Hashem. <ref>Mishna Brurah 289:5 </ref>
# It is permitted to say Hashem's name when singing Zemirot.<ref>Rav Moshe Feinstein (quoted by Rabbi Tendler in Moreshet Moshe v. 2 p. 53) held that it is permitted to say Hashem’s name in Shabbos zemirot but if Hashem’s name is repeated the real name should only be said the first time.</ref> Some have the practice not to say Hashem's real name when singing zemiros and simply say Hashem. <ref>Rav Moshe Soloveitchik (cited in Nefesh Harav pg. 160) </ref> See [[Not_Saying_Hashem%27s_Name_in_Vain#Using_Hashem.27s_Name_for_Zemirot]]

==Links==
* [http://www.yutorah.org/lectures/lecture.cfm/771671/Rabbi_Baruch_Simon/Halachos_of_the_Shabbos_Meals Halachos of the Shabbos Meals] by Rabbi Baruch Simon
* [http://www.yutorah.org/lectures/lecture.cfm/782301/Rabbi_Michael_Taubes/The_Shabbos_Meals The Shabbos Meals] by Rabbi Michael Taubes
==Sources==
<references/>
[[Category:Shabbat]]

Candle Lighting on Yom Tov

2018-04-11T14:25:17Z

Ikesultan:

==Bracha==
# Even though there are different minhagim about the order of lighting candles on Friday night, on Erev [[Yom Tov]] the Minhag Yisrael is to say the Bracha of Lehadlik Ner before lighting the candles. <ref> Machzik Bracha 263:4, Mishna Brurah 263:27, Kaf HaChaim 263:43, and Sh"t Yacheve Daat 3:34. </ref>
# There is a Minhag of those who say [[Shehecheyanu]] before they light [[Yom Tov]] candles. However, many authorities hold that one shouldn't make a [[Shehecheyanu]] over the lighting at that time. Rather one should either say it after the lighting or wait until [[Kiddish]] to hear the bracha then. <ref> Rav Yacov Emden in Sh”t Sheilat Yavetz 1:107 writes that there’s a Minhag to say [[Shehecheyanu]] before lighting [[Yom Tov]] candles. However he expresses his wonderment about the Minhag considering that it lacks any source or basis expect it’s noting in the Kitzur Shlah or Eliyah Rabba. Nonetheless, he concludes that his wife actually had such a Minhag and he didn’t stop her from continuing the Minhag. Rav Ovadyah Yosef in Sh”t Yachave Daat 3:34 writes that it’s an improper Minhag based on the Leket Yosher (1 pg 49(3); a student of the Trumat HaDeshen) who implies this from the Or Zaruh 2 Hilchot Ever [[Shabbat]] 11. So hold many poskim quoted in Yacheve Daat including Chesed LeAlafim, Yafeh Lev, Petach Dvir, and Bet Ovad. Source Sheet: http://docs.google.com/View?id=dg37c33t_82f8tkwcz8 </ref>
# If on Shabbat Yom Tov the woman made a mistake and forgot to mention Shabbat and Yom Tov in the bracha she can't go back and recite another bracha.<ref>Leket Shichacha Vtaut p. 394 citing Shraga Hameir 2:6 because once the candles are lit there's no way to make another bracha (see Magen Avraham 263:11).</ref>
==Candle Lighting on Succot==
# It is a mitzva to light [[yom tov]] candles inside the succa in order to enjoy the candlelight while eating. However, if there is any chance of them constituting a fire hazard, one must place the candles inside the home and eat by electric light. <ref> Chazon Ovadia, page 207 </ref>
# Some women have the custom to light [[yom tov]] candles before [[yom tov]] has started, similar to [[Shabbat candles]]. Other women light [[yom tov]] candles just before [[Kiddush]]. It is preferable to light before [[yom tov]] begins. <ref> Chazon Ovadia, page 210 </ref>

==Sources==
<references/>
[[Category:Pesach]]
[[Category:Holidays]]

Kiddush

2018-04-11T14:23:56Z

Ikesultan: /* Questions and Answers */

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[[Image:Kiddush Cup.JPG|200px|right]]
Before eating on [[Shabbat]] or [[Yom Tov]], both during the nighttime and daytime, '''Kiddush''' is recited over a cup of wine (preferably). The relevant halachot are detailed below:
==Obligation==
# The mitzvah of Kiddush is a Biblical commandment alluded to in the Ten Commandments. The Torah says, "זכור את יום השבת לקדשו" meaning "remember [[Shabbat]] to sanctify it," and one fulfills it by saying the text of [[Kiddish]] on Friday night. <ref> Rambam Sefer Hamitzvot Aseh 155, [[Chinuch]] 31, Smag Aseh 29, Sefer Hamitzvot of Rav Saadia Gaon Aseh 33 all count the mitzva to sanctify the [[shabbat]] with words based on this pasuk.
* Rambam (Hilchot [[Shabbat]] 29:1) writes that there is a positive biblical commandment to remember [[Shabbat]] based on the pasuk "זכור את יום השבת לקדשו" (Shemot 20:7). In 29:4, he writes that the primary time for the mitzvah is Friday night. Kitzur Shulchan Aruch 77:1 rules like the opinion of the Rambam. [However, it seems that Tosfot (Nazir 4a s.v. My Hee; first opinion) holds that the mitzvah of [[Kiddish]] is Derabbanan and the pasuk of Zachor is only an asmachta]. Tosafot Pesachim 106a “zochrayhu” states two opinions: 1) the cup of wine is diRabanan; 2) the cup of wine is diorayta, but the drinking is dirabanan. </ref> Many authorities consider Kiddush of [[Yom Tov]] to be Derabbanan, yet it shares all the same halachas of Kiddush of [[Shabbat]]. <Ref>Mishna Brurah 271:2, Nitei Gavriel ([[Yom Tov]] vol 2, 29:1)</ref>In addition, Chazal instituted that [[Kiddish]] be made over a cup of wine. <ref> Pesachim 106a states that the [[Kiddish]] is supposed to be said over a cup of wine. Tosfot (s.v. Zochrayhu; first opinion) and Rambam (Hilchot [[Shabbat]] 29:6) write that saying [[Kiddish]] over the cup of wine is Derabbanan. Tosfot's second opinion holds saying [[Kiddish]] over a cup of wine is Deoraittah, but drinking it is Derabbanan. </ref>
# Some authorities hold that the Biblical obligation is discharged with the [[prayer]] in Shul and that the [[Kiddish]] at home is entirely Derabbanan. <ref> Magen Avraham 271:1 writes that since the Rambam and Tosfot hold that the Deorittah part of [[Kiddish]] is that it is stated orally, one should be able to fulfill this obligation with one's [[Maariv]] [[prayer]] in Shul. This is quoted as halacha by the Bear Hetiev 271:2. However, there is a great discussion in the achronim and many argue on the Magen Avraham (Mishna Brurah 271:2 (based on the Tosfet [[Shabbat]] 271:3) argues that since one doesn't have intention to fulfill the obligation of Zachor, the [[prayer]] in shul doesn't fulfill the obligation of [[Kiddish]]). There is a dispute whether a women's lighting [[Shabbat]] candles can fulfill [[Kiddish]] Deoritta, Sh"t Mishneh Halachot 7:37 holding that it can fulfill the Deoritta obligation, while Sh"t Az Nidabru 12:1 strongly disagrees. </ref>
==Amount to Drink==
# The [[Kiddush]] cup itself must contain the volume of at least a reviis of one in order to be valid. The amount of a reviis is open to dispute. According to Rav Chaim Naeh, 3.2 fluid ounces is sufficient. According to Rav Moshe Feinstein, on Friday night one needs 4.42. During the day, Rav Moshe requires only 3.3 fluid ounces. <ref>Haggadat Kol Dodi, Mishna Brurah 183:9, Shaar HaTziyun 183:14</ref>
# In order to fulfill this obligation, one should drink most of a cup that contains at least a [[reviit]]. Some say one should only drink a Melo Lugmav (a cheekful) and some say one should preferably drink a [[Revi'it]].<ref>
* What is the minimum amount of wine one should drink for [[Kiddish]]? Shulchan Aruch 271:13 writes that for kiddush one must drink a Melo Lugmav, which is a cheekful and is the equivalent of the majority of a [[Revi'it]]. Kitzur Shulchan Aruch 77:9 agrees. Kaf HaChaim 271:83 and Or Letzion (vol 2, 20:22) write that it's preferable to drink a complete [[Reviyit]]. On the other hand, Beiur Halacha 174:6 s.v. VeChen writes that since there's a dispute whether the [[Birkat HaMazon]] will exempt the [[Bracha Achrona]] of the wine, one should preferably drink only a Melo Lugmav and not a [[Reviyit]]. Then he ends off by referencing the Shulchan Aruch's ruling in 190:3 and says that one should have intent that the [[Birkat HaMazon]] will exempt the wine before the meal. Yalkut Yosef ([[Shabbat]] vol 1, p 274) simply writes that one must drink a Melo Lugav and doesn't say it's preferable to drink a [[Reviyit]].
* See also Shulchan Aruch 190:3 who writes that because there is a dispute whether one is obligated to make a [[Bracha Achrona]] for a [[Kezayit]] or a [[Reviyit]] of wine, one shouldn't enter into that dispute and for a Kos Shel Bracha, when one needs to drink more than a Melo Lugmav, one's only option is to drink more than a [[Reviyit]]. Kaf HaChaim 271:84 quotes the Pri Megadim who explains that this doesn't apply to Kiddush before a meal since the [[Birkat HaMazon]] exempts the wine from a [[Bracha Achrona]].
* Mishna Brurah 272:30 rules that the obligation to have most of a [[Revi'it]] applies regardless of which drink you use for kiddush. Rav Tzvi [[Pesach]] Frank in Har Tzvi 1:159, however, says that since the Taz (210:1) holds that one would be obligated to say a beracha acharona on less than a [[Revi'it]] of liquor because less than that already is considered to be significant enough for a beracha acharona, the same would apply for how much you need to drink for [[kiddish]]. In regards to [[Bracha Achrona]], Mishna Brurah 190:14 based on the Magen Avraham 190 also writes that there's no difference between wine and other drinks in opposition to the Taz's opinion in that regard as well. </ref>
# For [[Kiddish]], the [[Revi'it]] should be considered to be 4.4oz. <ref>Haggadah Kol Dodi (Rabbi Dovid Feinstein, 5730, pg 4) writes that the [[Revi'it]] for kiddush on [[Shabbat]] (using the method of measuring finger-widths) should be 4.42 oz.</ref>

==Kiddish in Shul==
# In the days of the gemara, the Rabbis instituted saying [[Kiddish]] in shul for the travelers who would eat and drink in the Shul. Nowadays, when guests don't eat their meals in shul, some say that its proper not to say Kiddush in shul, while others uphold this minhag to say Kiddush in shul on Friday night. <ref>The Gemara Pesachim 100b brings down such a custom to say the kiddush on friday night in shul. The Tur 269 writes that saying Kiddush in shul was only established in order to fulfill the obligation of Kiddush for the guests who would eat their meal in shul. He says that nowadays that guests don't eat their meal in shul one shouldn't say Kiddush in shul. The Beit Yosef 269 quotes the Rabbenu Yonah, Ran, and Rashba who defend this practice of saying Kiddush in shul even if guests don't even their meal in shul. Additionally, the Rambam (Sh"t Harambam 37) writes that this minhag shouldn't be discontinued because all establishments that the rabbis made must remain even if the reason no longer applies. Nonetheless, the Bet Yosef writes that the more proper minhag is not to say Kiddush in Shul. S”A 269 rules that some have this practice to say Kiddush in shul, but its better not to. Mishna Brurah 269:5 writes that the common minhag is to say Kiddush in shul and one shouldn't uproot it. Yalkut Yosef 269:2 writes that if there are some in shul who will not say Kiddush at their homes at all, it is not just justified but even encouraged to say Kiddush in shul, but otherwise a shul who doesn't yet have that and doesn't yet have an established minhag, shouldn't say the kiddush in shul. He continues that whatever shul already has the minhag to say it, they should not be stopped because this minhag has its basis.
* Sh"t Yachin Uboaz 118 writes that that the Rashbetz wouldn't answer [[amen]] to the kiddush in shul because of the safek beracha livatala.</ref>
# This minhag applies to [[Shabbat]] and [[Yom Tov]] except for the first day of [[Yom Tov]] of [[Pesach]] (and second in Chutz LaAretz). <ref>Mishna Brurah 269:5, BeYitchak Yikare adds second day in chutz la'aretz </ref>
# The one making [[Kiddish]] in shul shouldn't drink from the wine but rather give it to children to drink. Some say that the children should be below the age of [[chinuch]] (6 or 7) while others say that it's better to give it a child above that age. If its not possible to find a child to drink the wine, an adult should drink it but should make sure to drink a [[Reviyit]] or more, say a [[Bracha Achrona]], and have intent to fulfill the mitzvah of [[kiddish]]. <Ref>S”A 269, Mishna Brurah 269:1, Yalkut Yosef 269:2</ref>
# The minhag is to stand for [[kiddish]] in shul. <ref> Rama 269:1 </ref>

==Kiddish at night==
# On Friday night, one should hurry home after shul to bring in the [[Shabbat]] and not taryy in conversation at shul. <ref> Yalkut Yosef [[Shabbat]] 1 271:1 </ref>
# Kiddush at night is considered greater than the Kiddush of the day.<ref> The Ran on Gemarah Pesachim 106a says that the [[Kiddish]] of the night is Deoritta while that of the day is Derabbanan. </ref> Therefore, if one has two bottles of wine the better bottle should be used for Kiddush at night. (However, the day is considered greater in general and should have the better selection by everything else). <ref> Gemarah Pesachim (105a)</ref>
# The text of [[Kiddish]] includes Yom HaShishi, which are pesukim describing [[Shabbat]], and two [[Brachot]], Borei Peri HaGafen, and Mekadesh Ha[[Shabbat]]. <ref> Rambam (Hilchot [[Shabbat]] 29:7) writes that the order of [[Kiddish]] is Vayichulu (which are pesukim said based on Minhag), the Borei Pri Hagefen and then Mikdash Ha[[Shabbat]] (the text of which can be found in Rambam 29:2). </ref>
# When reciting [[Kiddush]] on Friday night, we say the words "ויהי ערב ויהי בקר" - "Vayihi erev vayihi boker" quietly before saying "יום הששי" Yom Hashishi. While we generally avoid reciting Pesukim in ways which differ from their presentation in the Torah<ref>Tanit 27b, [[Megillah]] 22a. "כל פסוקא דלא פסקיה משה אנן לא פסקינן".</ref>, nonetheless we only say the second part, and don't say the first part of the Pasuk quietly because Chazal understand the words "טוב מאד" as a reference to death. However, there is debate whether one is allowed to say only part of a Pasuk so some are careful to add the rest of the Pasuk ''Vayar Elokim Et Kol Asher Asa Vehini Tov Meod, Veyihi Erev Vayihi Boker Yom Hashishi''.<ref>Rama 271:10, Levush 271:10, Aruch HaShulchan 271:25, Chatom Sofer OC 10. Chatom Sofer OC 1:51 explains the minhag is based on the fact that we want to mention yom hashishi before vayichulu hashamayim since there’s an acrostic of Hashem’s name of the first letter of each of those four words. But since we don’t want to mention only two words from a pasuk since it is meaningless we include a whole phrase. However, we don’t want to say the whole pasuk since the midrash says that there’s a reference to death in the beginning of the pasuk. [http://www.havabooks.co.il/sms.asp?cat=6 Rav Aviner] Nefesh Harav (p. 159) quotes Rav Soloveitchik as having the practice to say the beginning part of the pasuk quietly to himself. He also cites this as the practice of the Steipler (Orchot Rabbenu v. 1 p. 109).</ref>

==Kiddish of the day==
# The text of [[Kiddish]] during the day is just Borei Pri Hagefen. <ref> The Gemara Pesachim 106a states that the primary [[Kiddish]] is at night, but there's also a [[Kiddish]] of the day. Even though it seems to be Deorittah as the gemara learns it from a pasuk, the Rishonim agree that the pasuk is only an asmachta (Ravad and Magid Mishna (Hilchot [[Shabbat]] 29:10), quoted by Bear Heitiv 289:2) and the obligation of [[Kiddish]] during the day is only Rabbinic. The gemara concludes that the text of such a [[Kiddish]] is just Borei Pri [[HaGefen]]. Rambam (Hilchot [[Shabbat]] 29:10) and Shulchan Aruch 289:1 rule this as halacha. </ref> However, many have the minhag to say Pesukim before saying the Bracha. Some say two paragraphs<ref> Siddur </ref>, "Veshamaroo" and "Zachor" and others have the minhag to add another paragraph before these starting with "Im tashiv Mishabbos Raglecha" which are the Pesukim in Yeshaya which inlude the Pasuk from which the obligation of making Kiddush is derived. Many skip to the last sentence of "Zachor" starting with "Al cen berach" before saying the bracha on the wine.
# It's forbidden to taste anything before [[Kiddish]]. <ref> Rambam (Hilchot [[Shabbat]] 29:10) and Shulchan Aruch 289:1 rule that since there's an obligation to make [[Kiddish]] it's forbidden to eat anything before [[Kiddish]] just like the [[Kiddish]] of Friday night. </ref>
# If one is thirsty it is permissible to drink water before [[Shacharit]] on [[Shabbat]] day since the obligation of [[Kiddish]] doesn't apply until one prayed. <ref> Tur writes in the name of his father, the Rosh, and Shulchan Aruch 289:1 </ref>
# Someone who is sick and needs to eat before davening on Shabbat, according to Ashkenazim should recite Kiddush beforehand unless one doesn't eat a kezayit of mezonot within a kdei achilat pras,<ref>Mishna Brurah (Biur Halacha 289:1 s.v. chovat) and Igrot Moshe OC 2:26:2 write that someone who is sick and needs to eat before davening on Shabbat should make kiddush unless he doesn't need to eat pat haba bekisnin. Piskei Teshuvot 289:8 note 63 writes that the best option is for the sick person not to have a kezayit of pat haba bekisnin within a kedi achilat pras which wouldn't obligate kiddush.</ref> while according to Sephardim it isn't necessary.<Ref>Yabia Omer OC 8:31 and Or Letzion 2:20:14 write that someone who is sick and needs to eat before davening on Shabbat does not need to make kiddush. See also Kaf Hachaim 276:28 who is lenient in extenuating circumstances. See Chazon Ovadia (Shabbat v. 2 p. 149) where Rav Ovadia recommends that a sick person who needs to eat bread or pat haba bekisnin before davening should recite kiddush.</ref>

==Listening to Kiddush==
# Those who are listening to the kiddush shouldn't drink until the making the kiddush drinks.<ref>Gemara Brachot 47a</ref> However, if they each have their own cup they may drink without waiting.<ref>Yerushalmi Brachot 6:1, Tosfot Brachot 47a s.v. ein, Tosfot Pesachim 106a s.v. gachin, Rashba Brachot 47a s.v. amar, Maharam Chalavah Pesachim 106a s.v. chazyey, Shulchan Aruch 271:16</ref>
# Those listening don't need to drink a melo lugmav and any amount is sufficient.<ref>The Levush 271:14 writes that those listening should drink a melo lugmav. However, the Maggid Mishna Shabbat 29:7 writes that those listening only need to drink a bit and not melo lugmav. The Taz 271:17, Eliya Rabba 271:29, and Mishna Brurah 271:71 follow the Maggid Mishna.</ref>
# Those listening to kiddush don't have to drink to fulfill their obligation but it is a mitzvah for them to drink.<ref>
Eruvin 40b and Pesachim 108b imply that only the one drinking needs to drink and no one else but Pesachim 106a and perhaps 108b imply that everyone listening should drink. The Rosh Pesachim 10:16 writes that although each person listening to kiddush doesn't need to drink wine to fulfill his obligation, there is nonetheless an added mitzvah to do so. Tosfot Pesachim 99b s.v. lo originally assumes that those listening to the kiddush doesn't need to drink but afterwards questions that assumption. The Rambam Shabbat 29:7 implies that there is an obligation for everyone to drink. Maggid Mishna 29:7 just adds that those listening don't need to drink a melo lugmav. Shulchan Aruch OC 271:14 rules like the Rosh that as long as the one reciting kiddush drinks that is sufficient for everyone to fulfill their obligation but it is a mitzvah for them to drink. Mishna Brurah 271:83 agrees.</ref> They don't need their own cup and may drink from the cup of kiddush.<ref>Shulchan Aruch 271:14</ref> It isn't considered invalid for kiddush after the one reciting the kiddush drank and then they drink.<ref>Shaar Hatziyun 271:89 explains that even though if those listening had their own cup they should ensure that the cup should be valid for kiddush and not drunk from beforehand, however, if they are drinking from the kiddush cup after the one who recited kiddush drank it isn't considered invalid as their drinking is considered part of the original drinking of the one who recited kiddush.</ref>
# If those listening want to have their own cup to fulfill this added mitzvah to drink wine after kiddush they may do so. If they do so they should have a cup that is valid for kiddush and we view it as though they are all reciting their own kiddush over their cup of wine.<ref>Rosh Pesachim 10:16 writes that the wine in each person's cup has to be fixed and not drunk from beforehand in order for them to use it for drinking at kiddush even though they aren't reciting the kiddush. He explains that since they are listening to kiddush and going to drink wine from their own cup it is considered as though they are reciting their own kiddush over their own cup. If so that cup should be valid for kiddush. Tosfot Pesachim 106a s.v. hava, Tosfot Brachot 47a s.v. ein, Rashba Brachot 47a s.v. amar, Tur 182:4, and Ohel Moed 6:6 cited by Bet Yosef 182:2 agree. The Shulchan Aruch OC 271:17 accepts the Rosh.
* The Tiferet Shmuel on Rosh Pesachim 10:15:10 seems to have another understanding of the Rosh in which he assumes that those who are listening to the kiddush and have their own cups don't need their cups to be valid for kiddush and may be drunk from beforehand (like the Raah). However, the Divrei Chamudot Pesachim 10:15:36 understood the Rosh as above.</ref> Some disagree.<ref>The Raah cited by Bet Yosef 182:4 writes that those listening don't have to have valid cups for kiddush. The Shulchan Aruch 182:4 cites that opinion as a minority view.</ref>
# The one reciting kiddush doesn't have to pour off into their cups unless their cups are invalid for kiddush as they drank from them already. In such a case the one reciting kiddush can pour off from his cup into the others so that they are considered valid for kiddush.<ref>Tosfot Pesachim 106a s.v. gachin, Tosfot Brachot 47a s.v. ein, Rosh Pesachim 10:16, Rosh Brachot 7:15, Shulchan Aruch OC 271:17</ref>
# Some say that for kiddush by day those listening to kiddush must drink from the kiddush cup.<ref>
[https://www.yutorah.org/sidebar/lecture.cfm/856129/rabbi-hershel-schachter/inyonei-sefiras-haomer-nowadays-women-before-kiddush-beit-din-bein-hashmashos-shomea-keoneh/ Rav Schachter Inyonei Sefirat Haomer 5776 towards the very end] quoted the Torah Temimah and Netsiv that it is possible that one doesn’t fulfill one’s obligation if one doesn’t drink wine at the kiddush of the day specifically.</ref>

==Eating before Mussaf==
# <div id="eatingbeforemussaf"></div> Once the time for [[Mussaf]] (from [[Olot HaShachar]]) it’s forbidden to eat a meal (more than a [[KeBaytzah]] of bread) before praying [[Mussaf]], however, it’s permissible to have a [[KeBaytzah]] of bread or a lot of fruit. <Ref>The Gemara [[Brachot]] 28b writes that the halacha doesn’t follow Rav Huna who says that it’s forbidden to taste any food before praying [[Mussaf]]. The Tur 286:3 writes that even though we don’t hold like Rav Huna we only permit have a snack but a meal is forbidden. The Bet Yosef quotes the Raavad, Rashba, and perhaps the Rabbenu Yerucham who agree. S”A 286:3 writes that it’s forbidden to eat a meal before praying [[Mussaf]] but it’s permissible to have a snack. The Magen Avraham 286:2 writes that the snack is the same as before [[Mincha]] where S”A 232:3 writes that one may have a [[KeBaytzah]] of bread and a lot of fruit but not more. Kitzur Shulchan Aruch 77:15 agrees. See Rav Mordechai Eliyahu's comment on Kitzur Shulchan Aruch 77:15 where he writes that we only rely on this in situations of pressing need.</ref>
# The custom is to be lenient to permit eating even more than a Kabaytzah of baked [[Mezonot]] (cakes and cookies) before [[Mussaf]] after having made [[Kiddish]]. <Ref>Shaar HaTziyun 286:7 writes that the measure for a meal before [[mussaf]] in regards to baked [[mezonot]] is the same as by [[Sukkah]]. Mishna Brurah 639:15-6 (regarding [[Sukkah]]) quotes some who say that if one establishes a meal out of the [[Pas HaBah Bekisnin]] certainly it requires a [[Sukkah]]. However, if one didn’t have it as a meal if one had more than a [[KeBaytzah]] then there’s a dispute whether one needs a [[Sukkah]] and if one eats less than a [[KeBaytzah]] then certainly it doesn’t require a [[Sukkah]]. Nonetheless, Halichot Shlomo ([[Tefillah]] 14:9, pg 179-80) writes that the minhag is to lenient to have even more than a Kabaytzah of baked [[mezonot]]. </ref>
# If one does eat before [[Mussaf]] one must first do [[Kiddish]] and have a [[Revi'it]] of wine or eat a [[Kezayit]] of baked [[mezonot]] (cakes and cookies) in order to fulfill [[Kiddish]]. <Ref>Magen Avraham 286:1, Beiur Halacha 286:3 s.v. Achilat, Mishna Brurah 286:7, Shemirat [[Shabbat]] KeHilchata 52:17</ref>

==Preparing the cup for Kiddish==
# Some authorities say that one may not use a plastic or paper cup for [[Kiddish]], however, many authorities permit but agree that it's preferable to use a real cup. <ref> Sh"t Igrot Moshe O"C 3:39 forbids using a plastic or paper cup as they aren't considered a nice cup and it's worse off than a broken cup (which is forbidden by Shulchan Aruch 183:3. Mishna Brurah 183:11 says that even if it is just the base that is cracked one should still be strict.) The Radiance of [[Shabbos]] (page 44) points out that this doesn't depend on the quality of the plastic at all. Sh"t Tzitz Eliezer 12:23 differentiates between a cup that would be used for hot liquids and could be reused and one that's ruined after it's first use. Even if one personally doesn't reuse it, it is still considered a kli. This is true for kiddush, [[havdala]], and [[netilat yadayim]]. Sh"t Beer Moshe 5:55 on the other hand, only allows cup that are commonly reused and therefore only permits plastic cups and not paper cups, or small shot glasses because those are rarely reused. Sh"t Az Nidabru 6:49 is the most lenient allowing any disposal cup, however, it's still preferable to use a better cup as a hidur mitzva. Shevut Yitzchak (vol 1, 4:5, pg 48) in name of Rav Elyashiv and Chazon Ovadyah ([[Shabbat]] vol 2) concur with the lenient opinion. See further: [http://www.yutorah.org/lectures/lecture.cfm/727120/Rabbi_Aryeh_Lebowitz/kiddush_with_disposable_cups Rabbi Aryeh Lebowitz on yutorah.org]. Although many poskim, say that using two plastic cups doesn't help at all, see [http://www.yeshiva.org.il/ask/?id=62394 Rav Dov Lior] for the explanation of it, though he writes that he doesn't necessarily think that it helps the issue. </ref>
# The cup of [[Kiddish]] should be rinsed out before being used if it isn't already clean. <ref> Shulchan Aruch 183:1 writes that one should wash out the cup used for Kiddush, both the inside and outside, however, if the cup is clean it doesn't need to be cleaned out. Chaye Adam ([[Shabbat]] 6:13) agrees. Mishna Brurah 183:3 writes that it is proper to clean it out unless it is completely clean. </ref>

==Eating before Kiddish==
# Kiddush has to be made before eating/drinking because the Pasuk says "VeKarasa LiShabbos Oneg" <ref> Isiah </ref> "And you shall call to the [[Shabbos]] a delight", which the Rabbanan learn to mean that there has to be a "calling" to the [[Shabbos]], meaning saying Kiddush, prior to it being "a delight", refering to eating/drinking. <ref> Tosfot and Rosh Pesachim 110a</ref>
# It's Rabbinically <ref> Mishna Brurah 271:11 writes that the prohibition is only Rabbinic. </ref> forbidden to eat anything even water <ref> [[Maggid]] Mishna (Hilchot [[Shabbat]] 29:5) explains that the Rambam holds drinking water before [[Kiddish]] is permitted, while the Rashba (Sh"t 3:264) forbids it. Hagahot Maimon 29:5 in name of Maharam as well as the Tur 271:4 also forbid. Bet Yosef says that the Rambam is unclear and may hold that even water is forbidden. Shulchan Aruch 271:4 rules that even water is forbidden. </ref> before making [[Kiddish]] once the time for [[Kiddish]] has come. <ref> Pesachim 106b records a dispute whether one who tasted food before [[Kiddish]] can still make [[Kiddish]]. Bet Yosef 271:4 implies from there that Lechatchila, it's forbidden to eat or drink before [[Kiddish]]. Rambam (Hilchot [[Shabbat]] 29:5), Tur and Shulchan Aruch 271:4 all rule that it's forbidden to eat before making [[Kiddish]]. </ref> This applies to the nighttime and daytime Kiddush.<ref>Kitzur Shulchan Aruch 77:13</ref>
# If one takes [[Shabbat]] upon oneself early, it's forbidden to eat before making [[Kiddish]]. <ref> Magen Avraham in name of the Bach writes that it's forbidden to eat before making [[Kiddish]] if one accepted [[Shabbat]] early. </ref> Therefore, one can accept [[Shabbat]] early, make [[Kiddish]], and eat even before praying [[Arvit]] as long as it's not within a half hour of the time to say [[Arvit]]. <ref> Magen Avraham 271:5 writes that one is allowed to accept [[Shabbat]] early, and then make [[Kiddish]] to permit eating, all before praying [[Arvit]]. Beir Heitev 271:4 quotes this as halacha. Kitzur Shulchan Aruch 77:4 and Mishna Brurah 271:11 limit the permit to eat to when one is more than a half hour before nightfall as is the halacha everyday of not eating before [[Arvit]]. </ref>
# If one doesn't pray or take [[Shabbat]] upon oneself early The time that the prohibition begins from [[Bein HaShemashot]]. <ref> Magen Avraham 271, Mishna Brurah 271:11 and Ben Ish Chai Beresheet 17 write that the prohibition begins at [[Bein HaShemashot]]. </ref>
# Rinsing out one's mouth is permitted since one doesn't intend to get benefit from the water. <ref> Magen Avraham 271:5 writes that rinsing out one's mouth is permitted as it isn't called drinking. Bear Hetiev 271:4 and Mishna Brurah agree. However, Ben Ish Chai Beresheet 17 is more stringent and only permits if one was fasting and only during [[Bein HaShemashot]]. </ref>

== Timing==
#Ideally, one should say Kiddush as soon as one gets home from Shul on Friday night.<ref> Pesachim 106a learns that the primary way to do [[Kiddish]], a remembrance of [[Shabbat]] is with wine on Friday night because that's the beginning of the day (in the Jewish calendar). Shulchan Aruch, O”C 271:1 </ref>
#One can say [[Kiddish]] before nightfall if one accepts upon oneself [[Shabbat]] early. <ref> Magen Avraham writes that [[Kiddish]] can be made during the day if one accepts upon oneself [[Shabbat]] early. Many achronim including Kitzur Shulchan Aruch 77:2 and Mishna Brurah 271:11 concur. </ref>
#If one missed Kiddush on Friday night, it can and should be made up at any point during [[Shabbat]] day, which means that one would recite the longer Friday-night version of Kiddush on [[Shabbat]] day. <ref> The Gemara Pesachim 105a rules that if one missed saying [[Kiddish]] on Friday night one can make it up through the rest of [[Shabbat]]. Rambam (Hilchot [[Shabbat]] 29:4), Tur and Shulchan Aruch 271:8 rule like the gemara pesachim. This is agree upon by the achronim including Aruch HaShulchan 271:21, Ben Ish Hai (Bereshit 19), and Hacham Ovadia Yosef, in Halichot Olam. Aruch HaShulchan and Ben Ish Chai write that even if the person ate intentionally one should still make [[Kiddish]] the next day. Additionally, achronim including the Chaye Adam ([[Shabbat]] 6:2), Aruch HaShulchan 271:21, and Ben Ish Chai (Beresheet 19) hold that we don't say Vayichulu if the [[Kiddish]] is said during the day since Vayichulu was instituted for the incoming of [[Shabbat]]. [This finds it's source in the Magid Mishna (Hilchot [[Shabbat]] 29:4).] </ref>
# If one forgot to say [[Kiddish]] on Friday night and only remembered during [[Bein HaShemashot]] of Saturday, one should say [[Kiddish]] then with [[Shem UMalchut]], however, according to Ashkenazim as long as one davened any of the [[Shabbat]] [[prayers]], if one needs to make Kiddush during [[Bein HaShemashot]] it should be done without Shem Umalchut. <ref> Ben Ish Chai Beresheet 19 writes that one could argue that according to the Magen Avraham, once one prayed on [[Shabbat]] the obligation of [[Kiddish]] is only Derabbanan and whenever there is a doubt about a Derabbanan obligation one may be lenient (Safek Derabbanan Lekula). If this was the case, one should say that if it is [[Bein HaShemashot]] one no longer needs to say Kiddush. However, the Ben Ish Chai rejects such an argument because some commentators limit the Magen Avraham to a case where one doesn't have wine or one specifically had Kavana in [[davening]] to fulfill one's obligation. Therefore, the Ben Ish Chai rules that one can still make [[Kiddish]] during [[Bein HaShemashot]] with a Bracha because of the rule Safek Deorittah LeChumra just like if there's a doubt concerning [[Birkat HaMazon]]. Halichot Olam (vol 3, pg 25-7) agrees. However, the Mishna Brurah 271:39 (Shaar Hatziyun 47) rules that if one did say Tefillot [[Shabbat]] and it's [[Bein HaShemashot]], one should make the bracha without [[Shem UMalchut]]. See [http://www.dailyhalacha.com/Display.asp?ClipID=1866 Rabbi Mansour on Dailyhalacha.com]. </ref>

==Washing before or after Kiddish==
# One should make [[Kiddish]] before washing for bread. However, Bedieved, if one did wash with a bracha before making [[Kiddish]], according to Sephardim, one should make [[Kiddish]] on bread and not on wine. <ref>
* Tur 271:12 quotes Rav Amram Goan (Siddur vol 2, [[Siman 17]]) who wrote that one should make [[Kiddish]] on wine and then wash for bread, however, if one washed first one should make [[Kiddish]] on bread in accordance with Rav Bruna in Pesachim 106b. Rambam (Hilchot [[Shabbat]] 29:9-10) and the Ran in explaining the Rif (22a) concur. The Maharam MeRotenburg's (quoted by the Tur 271:12) practice was to make Kiddush before washing. Shulchan Aruch 271:12 rules that one should make Kiddush and then wash, however, if one washed first one should make Kiddush on the bread.
* Kaf HaChaim 271:76 adds that the Arizal (Shaar Kavanot 71c) agrees because the order should be kept as [[Kiddish]] being the completion of [[prayer]] and washing as the start of the meal. Gra 271:12, Maamer Mordechai 271:16, and Yalkut Yosef ([[Shabbat]] vol 1 pg 273) concur with Shulchan Aruch. Therefore, Sephardim shouldn't change from the ruling of Shulchan Aruch even Bedieved. However, the Kaf HaChaim 271:77 argues that Bedieved one should say [[Kiddish]] on wine because one has what to rely on. </ref> According to Ashkenazim, Bedieved one can make still make the [[Kiddish]] on wine and then have the bread. <ref> However, the Rashbam (Pesachim 106b), and Baal HaMoar (Pesachim 21b s.v. Amar Rav Bruna) explain the gemara differently than the Ran and say that lechatchila one should make [[Kiddish]] first, however if one doesn't one can still make [[Kiddish]] on wine. Rabbenu Tam (Pesachim 106b s.v. Mekadesh) and the Ri (Pesachim 106b s.v. Zimnin) hold that even Lechatchila one should wash before making [[Kiddish]] on wine. Hagahot Maimon 29:100, Sh"t Rashba 1:752, Rokeach (115), and Mordechai (Pesachim 106b; pg 37c) side with Rabbenu Tam and Ri. Such was the minhag of the Rosh (quoted by Tur 271:12) and the minhag of Ashkenaz as writes the Rama 271:12. The Taz 271:14 and Chaye Adam ([[Shabbat]] 6:12) rule that the Rama is only bedieved. Therefore, Mishna Brurah 271:62 writes that since many achronim side with Shulchan Aruch and one satisfies all opinions one should make [[Kiddish]] first, however Bedieved one can rely on the Rama to make [[Kiddish]] on wine if one did in fact wash first. Kaf HaChaim 271:77 adds in the name of the Bach that if one didn't make the bracha on [[Netilat yadayim]] one should make [[Kiddish]] on wine and then rewash so that one doesn't loose the [[Kiddish]] over wine. </ref>
# Nonetheless, some Ashkenazim have the Minhag (specifically German Jews) to specifically wash before making [[Kiddish]] over wine and they have what to rely on. <ref> See previous note. Rama 271:12 writes that such was the minhag of Ashkenaz to wash before [[Kiddish]]. The Bet Yosef 271:12 comments that he saw some Sephardim who had such a practice but sternly disagreed based on the Rif and Rambam. </ref>
# There is no difference concerning the order between the one making the [[Kiddish]] and other members of the family. <ref> Magen Avraham 271:26 in name of Hagahot Mordechai (it seems that he means Mordechai pg 37b), Bach 271:11 (s.v. VeleInyan) distinguish between the one making [[Kiddish]] and the other members of the family for whom [[Kiddish]] won't be an interruption. Kaf HaChaim 271:79 argues that there's no difference between the one making [[Kiddish]] and the other family members. </ref>
# If one's minhag is to wash first, it's forbidden to dilute the wine between the washing and [[Kiddish]] as that would be an interruption between washing and the meal. Some say one also shouldn't pour the wine from the bottle between washing and the meal as it constitutes an interruption. <ref> Magen Avraham 271:27 writes that even according to Rabbenu Tam (Pesachim 106 s.v. Mekadesh) that Lechatchila one can wash before [[Kiddish]], explains that Bet Hillel ([[Brachot]]) says to make [[Kiddish]] first in the case where one has to dilute the wine becasue diluting wine takes precision and is definitely an interruption. Magen Avraham adds that according to the stringent opinion in Shulchan Aruch 166:1 (which is the Tur based on the Yerushalmi) one should be strict not to make any interruption. The Magen Avraham is brought as halacha by the Tosfet [[Shabbat]] 271:34 and Kaf HaChaim 271:78. </ref>
# If by accident one washed one's hands for bread before [[Kiddish]], according to Sephardim one should make [[Kiddish]] on bread <ref>Shulchan Aruch 271:12 </ref> unless one person of the group hasn't yet washed and can perform [[Kiddish]] over wine for everyone else (by saying it aloud while they listen)<ref>Menuchat Ahava (vol 1 pg 143) [http://www.dailyhalacha.com/Display.asp?PageIndex=9&ClipID=960 see dailyhalacha] </ref> and according to Ashkenazim one should make [[Kiddish]] on wine. <ref>Mishna Brurah 271:62 </ref>

==Eating in the place one made Kiddish (Kiddush Bimakom Seuda)==
# In the place where one made [[Kiddish]] one should make sure to have a meal there. <ref>Shmuel in Gemara Pesachim 101a says that one should only say Kiddush in the place where one is going to have a meal. The Rosh (Pesachim 10:5) says that this is based on the pasuk "VeKarata LeShabbat Oneg" which Chazal explain with "Kriyah" as a reference to Kiddush and "Oneg" to the meal and so the pasuk means, in the place of Oneg one should have Kriyah. Shulchan Aruch 273:4 and Kitzur Shulchan Aruch 77:14 codify this as the halacha.</ref>This applies both for the nighttime and daytime Kiddush.<ref>Kitzur Shulchan Aruch 77:14</ref>
# One should begin to eat something immediately after [[Kiddish]]. After the fact, as long as one had intent to eat immediately one doesn't need to make [[Kiddish]] again even if one made a long interruption and had a Hesech HaDaat (interruption of thought). However, if one didn't have intent to eat right away and then made an interruption of 72 minutes a new Kiddush is needed. <ref> Preferably, Rama 273:3 writes that one should make one's meal immediately after [[Kiddish]]. Mishna Brurah 273:12 explains that preferably, one should eat one's meal right after [[Kiddish]] without waiting. However, Bedieved, Mishna Brurah 273:12 and Piskei Teshuvot 273:3 based on Aruch HaShulchan 263:1 write that one shouldn't make a new [[Kiddish]] even if one had a long break or made a change in place and returned to the place of the [[Kiddish]]. On the other hand, if one didn't have in mind to eat immediately and then made an interruption, Mishna Brurah 273:14 writes that a new Kiddush is needed. Halichot Olam (vol 3, pg 3) defines this interruption as 72 minutes. </ref>
## Even though Kiddush should be recited immediately prior to the meal, if there is a halachic need related to the meal to delay it, it is permitted. For example, the Kiddush at the seder on Pesach is made much in advance of the meal but it is acceptable since the Maggid is a necessary prerequisite to the meal.<Ref>Rav Ovadia Yosef in [http://www.hebrewbooks.org/pdfpager.aspx?req=25473&st=&pgnum=15 (Kol Sinai Tevet 5724 p. 15)] writes that Maggid doesn't make the Kiddush before the meal not adjacent to the meal because the Maggid is necessary for the meal as we need to speak about the Matzah (Lechem Shonim Alav Devarim Harbeh). Halichot Shlomo of Rav Shlomo Zalman Auerbach (Moadim v. 2 p. 248 9:14) agrees and explains that the Maggid is intrinsically part of the meal and such was the establishment of chazal. See Rav Chaim Palagi Haggadah regarding how Maggid is an extension of Kiddush (like the Rif cited by Avudraham why there's no bracha on Maggid since Kiddush already fulfills the mitzvah of Maggid).</ref>
# In order to have [[Kiddish]] in the place where one eats and that the [[Kiddish]] is considered a proper [[Kiddish]], one must eat at least a [[Kezayit]] of [[mezonot]], bread, or a reviat of wine. <ref> Shulchan Aruch 273:5 writes in name of the Geonim that one can fulfill the obligation to eat in the place of where one makes [[Kiddish]] by eating bread or wine. Magen Avraham 273:10 and Mishna Brurah 273:21 rule that a [[Kezayit]] is needed to fulfill this obligation. Mishna Brurah 273:25 comments that certainly [[mezonot]] fulfills the obligation as it's more significant than wine. Mishna Brurah 273:25 writes in name of Hagahot Rabbi Akiva Eiger and Tosefet [[Shabbat]] that wine doesn't fulfill one's obligation according to many and so one should only rely on this in cases of need. Piskei Teshuvot writes that it seems that there's a dispute between the Magen Avraham 273:11 and the Shaarei Teshuva 289:1 whether one can fulfill one's fulfill with [[mezonot]] that's not Pat HaBah Bekisnin. The Mishna Brurah 273:25 holds like the Magen Avraham and one can fulfill one's obligation by having any [[mezonot]]. Shemirat [[Shabbat]] KeHilchato 52:24, Sh"t Az Nidabru 8:31, Kiddush KeHilchato (pg 195), Sh"t Or Letzion (vol 2, 20:28), and Yalkut Yosef ([[Shabbat]] vol 1 pg 196; Halichot Olam (Vol 3, pg 1)) agree. </ref> Even though theoretically this applies also at night, one should be strict at night not to rely on this.<ref>Rav Ovadia Yosef in [http://www.hebrewbooks.org/pdfpager.aspx?req=25473&st=&pgnum=13 (Kol Sinai Tevet 5724 p. 13)] writes that since some disagree with the geonim we shouldn't rely on them at night when Kiddush is Biblical.</ref>

== Women ==
# The Mitzvah of Kiddush is unique in that women are obligated even though it is a Mitzvat Aseh She’Hazman Grama, based on a Talmudic derivation that since women are obligated by the prohibitions of [[Shabbat]], they are also obligated in the positive commandments of the day.<ref>On [[Berachot]] 20b, Rava says that women are obligated in [[Kiddish]] on a Deoritta level because the torah compares the positive and negative commandments of [[Shabbat]] by switching the terms "Zachor" and "Shamor" implying that anyone who is obligated in the negative commands is also obligated in the positive ones. Shulchan Aruch 271:2 and Kitzur Shulchan Aruch 77:4 codify this as the halacha. A woman's obligation applies both at night (Mishna Brurah 271:3) and during the day (Mishna Brurah 289:6). Maharam Chalava pesachim 106a "bayom mai" disagrees and says that women aren't obligated during the day </ref>
# Since women are obligated on a biblical level, they should either listen to their husband or hear another adult make [[Kiddish]] and answer [[Amen]], or say it themselves. <ref> Since women are obligated in [[Kiddish]] on a biblical level, they can definitely make [[Kiddish]] for themselves. Additionally since a man is obligated, a women can fulfill her obligation with the man's [[Kiddish]] as they both have a Deorittah obligation. According the Magen Avraham that one fulfills the Deorittah obligation in [[prayer]], if a man and women have both already prayed, they can fulfill each other's obligation since they have equal obligations. However, if the man prayed and the women didn't, then the man is obligated on a Rabbinical level and the women is obligated on a Biblical level. If so, Rav Yechezkel Landau in Dagul Mirvavah 271:2 asks, whether the women can't fulfill her obligation with the man's reading, or perhaps she can because nonetheless, men are able to fulfill the obligation of others using Arevim Zeh LaZeh (the side is also not definite because the Rosh ([[Brachot]] 3:13 last line) writes that women aren't included in Arevim). He leaves it unanswered and the Kitzur Shulchan Aruch 77:4 writes that it's preferable that women say the [[kiddish]] along with the one making [[Kiddish]] so that they are fulfilling their own obligation. However, the Sh"t Rabbi Akiva Eiger 1:7 argues that certainly women are included in Arevim Zeh LaZeh (and explains that the Rosh was talking about mitzvot that women are exempt from) and so a man with a Derabbanan obligation can fulfill a woman's obligation even if she is has a Deorittah obligation. Aruch HaShulchan 271:6 and Chazon Ovadyah ([[Shabbat]] vol 2 pg 24) concur. </ref>
# Technically a woman can fulfill the obligation of her husband and family though it isn't advised. <ref> Shulchan Aruch 271:2 writes that since women are obligated in [[Kiddish]] on a Deorittah level, they can fulfill the obligation of a man who also has such an obligation. Even though the Maharshal and Bach argue with this, the Taz, Magen Araham, Gra, Mishna Brurah 271:4 all agree with Shulchan Aruch that a women can fulfill the obligation of a man. Nonetheless, Eliyah Rabbah, Derech Chaim, and Mishna Brurah 271:4 write that it's preferable that a women not fulfill the obligation of men not in her family because it's not entirely appropriate. </ref>

==Children==
# Once a child has reached the age of [[chinuch]], they are required to hear the kiddush on [[Shabbat]]. Therefore in the event that the child did not hear kiddush, an adult may repeat kiddush on his behalf, even though the adult had already fulfilled this own obligation. <ref> Children in Halacha pg. 39 </ref>
==Sitting or standing for Kiddush==
# Many have the practice to sit for Kiddush, however, some have a Minhag to stand for [[Kiddish]]. <ref>
* (1) Sources that one should sit: Tosfot 43a writes that to be included in [[Kiddish]] one should sit. [Additionally, from the discussion of the Rambam (Hilchot Succah 6:12) writes that one the first night of [[Sukkot]] one should say the [[Kiddish]] standing so that one can make the bracha of LeShev BaSukkah before sitting down, implying that during the rest of the year one should say [[Kiddish]] sitting.]
* (2) Reasons one should sit: Mishna Brurah 271:46 brings the reason of the Kol Bo that one should sit as a part of [[Kiddish]] BeMakom Sueda making [[Kiddish]] in the place one will eat, and the reason of the Gra that because sitting represents an established setting and one is able to fulfill the obligation of others only is such a setting. Mishna Brurah extrapolates from the Gra's reasoning that even those who listen should preferably sit, and if they are not only standing but even moving here and there during [[Kiddish]] one certainly doesn't fulfill his/her obligation. Chaye Adam ([[Shabbat]] 6:13) writes that it's preferable to sit during [[Kiddish]] so one can see the cup (like the Rama writes 271:10 that one should look at the cup) and one's family as one makes [[Kiddish]].
* (3) Practices: Therefore, Shulchan Aruch 271:10 rules that one should stand for Vayichulu implying that one should sit for the rest of [[Kiddish]]. However, Arizal (quoted by Aruch HaShulchan 271:21) held one should stand for [[Kiddish]] out of respect for the [[Shabbat]] queen (similar to the reason Ashkenazim stand for [[Havdalah]], see Mishna Brurah 296:27). Lastly, Rama 271:10 writes that one is permitted to stand for the entire [[Kiddish]], but it's preferable to sit for [[Kiddish]]. Sh"t Igrot Moshe 5:16 writes that even the Rama only writes that it's permissible to stand for [[Kiddish]] but preferably one should sit, and so if one doesn't have a custom one should follow the Shulchan Aruch. </ref> Nonetheless, one should stand for Vayichulu. <ref> Shulchan Aruch 271:10 rules that one should stand for Vayichulu. Mishna Brurah 271:45 explains that the one should stand for Vayichulu because it acts as a testimony which in court would require one to stand. Rama 271:10 writes that the Minhag was to sit for Vayichulu except for the beginning of Vayichulu (during the words of Yom HaShishi Vayichulu HaShamayim because the first letter of those words spell Hashem's name). Mishna Brurah 271:47 explains that one can sit for Vayichulu because once one stood while it's said in Shul it can be said seated during [[Kiddish]]. Nonetheless, Mishna Brurah 268:19 writes that the minhag is like Shulchan Aruch to stand for Vayichulu. See further Rabbi Lebowitz's article on [download.yutorah.org/2009/1109/735392.pdf yutorah.org].</ref>
# For [[Shabbat]] day, the accepted custom is to sit. <ref> Rav Moshe Shternbuch (Teshuvot V’hanhagot #254) writes that even those who stand for Friday night Kiddush should sit for [[Shabbat]] day [[Kiddish]] because the reason of standing for Vayichulu and continuing doesn't apply as there is no Vayichulu, nor is there a [[Shabbat]] queen to greet. </ref>
# For [[Yom Tov]] Kiddush, many have the custom to sit, <ref> Sh"t Igrot Moshe 5:16 writes that the only reason to stand the entire [[Kiddish]] on [[Shabbat]] is because once one is standing for Vayichulu one can continue standing for the rest of the [[Kiddish]], however since there's no Vayichulu on [[Yom Tov]] one must sit according to all opinions. </ref>but some have the practice to stand.<ref>Aruch HaShulchan 271:24, Nitei Gavriel ([[Yom Tov]] vol 2, 29:18</ref>

==What to use for Kiddush?==
# One should use a full cup<ref>Gemara Brachot 51a, Shulchan Aruch 271:10. [http://www.yutorah.org/lectures/lecture.cfm/799059/Rabbi_Hershel_Schachter/Hilchos_Shabbos_4_-_Inyonei_Kiddush_and_Havdalah Rav Schachter ("Hilchos Shabbos 4", min 33-5)] based on Rabbenu Yonah holds that if the cup is two thirds full it is considered full.</ref> of wine for Kiddush. Some say that grape juice is considered equally suitable as wine<ref>[http://www.yutorah.org/lectures/lecture.cfm/799059/Rabbi_Hershel_Schachter/Hilchos_Shabbos_4_-_Inyonei_Kiddush_and_Havdalah Rav Schachter ("Hilchos Shabbos 4", min 90-2)] quotes Rav Moshe as allowing grape juice for Kiddush but saying it is best to avoid the dispute. An [http://www.torahlab.org/doitright/using_grape_juice_for_kiddush/ article on TorahLab.org] writes that the majority of poskim hold grape juice is fit for Kiddush.</ref>, while others disagree.<ref>Shemirat Shabbat Kehilchata 53:2 citing Rav Shlomo Zalman Auerbach</ref>
# It is better to use red wine for Kiddush.<ref>Mishna Brurah 271:10</ref> If one has white wine it is preferable to use it for Shabbat day as opposed to Kiddush on Friday night.<ref>[http://www.yutorah.org/lectures/lecture.cfm/798611/Rabbi_Hershel_Schachter/Hilchos_Shabbos_3_-_Choleh_BeShabbos_&_Kiddush Rav Schachter ("Hilchos Shabbos 3" min 73)] quoting Rabbi Akiva Eiger</ref>
===If there is no wine or grape juice===
# If one doesn't have wine on Friday night, kiddush should be recited on the bread and one should keep one's hands on the bread throughout the kiddush. <ref> Shulchan Aruch 272:9 writes that some say one should say kiddush on chamar medina, some say not to say kiddush at all, and some who say that bread should be used for kiddush because of its importance. Rama 279:2 comments that the minhag is like the last opinion. Kaf HaChayim 272:50 and Yalkut Yosef 272:16 write that Shulchan Aruch holds like the last opinion. Mishnah Brurah 272:28 says to put your hands on the [[challah]]. Rav Avigdor Neventzahl in his commentary on Mishna Brurah (Biyitzchak Yikare 272:28) says that one should actually hold the [[challah]]. </ref>
# If there's no wine available for [[Shabbat]] lunch one should use Chamar Medina for kiddush. If one doesn't even have Chamar Medina, one should just say hamotzi and eat the bread, and if he doesn't even have bread one may eat without [[Kiddish]]. <ref> Shulchan Aruch 289:2, Mishna Brurah 289:10. The logic behind not using bread for [[kiddish]] during the day is explained by Mishna Brurah 272:31 that if one were to recite the daytime [[kiddish]] over bread, it would be the same procedure as if he wasn't saying kiddush at all. Therefore, to make it apparent that we are saying [[kiddish]] also, we say a beracha that wouldn't normally be recited, even if that is a [[shehakol]]. As for the definition of chamar medina Mishnah Brurah 272:24 says that even beer is only permitted in a place where it is a common drink. Mishna Brurah 272:25 prohibits the use of milk or oil, and Mishna Brurah 272:30 permits the use of liquor. Rav Avigdor Neventzahl in Biyitzchak Yikare footnote 25 says that according to Rav Shlomo Zalman Auerbach milk is not allowed even in places where it is commonly used like Switzerland. He also says that juice, tea, or coffee maybe permitted but soda is definitely not because it is just like water. Rav Moshe Feinstein in Iggerot Moshe OC 2:75 defines chamar medina as something you would serve to guests who you want to show respect to. Also see [[Shevet Halevi]] 3:26 and 5:32 where Rav Vosner says even where you have wine, chamar medina can be used because in the times of the gemara, wine was far more widespread. Today however, most people do not drink wine so often so other drinks are not inferior to wine for [[kiddish]]. </ref>
# According to Sephardim, one should only use Chamar Medina for [[Shabbat]] lunch if the wine isn't available in the city but if it's just expensive one should use wine and not Chamar Medina. <ref>Yalkut Yosef ([[Shabbat]], vol 1, pg 289) </ref> According to Ashkenazim, if the wine is expensive one may use Chamar Medina for the daytime [[Kiddish]] and one who uses wine is fulfilling a preferred mitzvah. <Ref>Mishna Brurah 272:29 </ref>
# One may not use soda for [[Kiddish]] because soda isn't considered Chamar Medina.<ref>Sh"t Igrot Moshe 2:75 rules that soda is just like water and can not be used for [[Kiddish]].</ref>

==Mistakes in Kiddush of Yom Tov==
# In Kiddush of Yom Tov if someone said Mikadesh Yisrael and didn’t add Ve’hazmanim he didn’t fulfill his obligation.<ref> The Gemara Pesachim 117b has a dispute between the elders of Pumpedita and Rava in tefillah whether you should say Mikadesh Yisrael or Mikadesh Yisrael Vehazmanim on Yom Tov. In Kiddush everyone agrees that you should recite Mikadesh Yisrael Vehazmanim. Magen Avraham 487:1 writes that if in Kiddush someone only say Mikadesh Yisrael he didn’t fulfill his obligation. Kaf Hachaim 487:17 and Zichron Yonah Avodat Halevim 30:1 agree.</ref>
# In Kiddush of Yom Tov if someone said Mikadesh Hashabbat instead of Mikadesh Yisrael Ve’hazmanim he didn’t fulfill his obligation unless he fixed it within toch kdei dibbur.<ref>Regarding Tefillah, Shulchan Aruch 487:1 and Mishna Brurah 487:5 hold that the Shabbat conclusion doesn’t fulfill the obligation of the Yom Tov one. Mishna Brurah holds that it can be fixed within a toch kdei dibbur. Magen Avraham 487:2 implies that the same is true of kiddush. Zichron Yonah 30:2 writes so explicitly.</ref>
# If someone said the Yom Tov Kiddush for the main text of the bracha which mentions Yom Tov in the middle and then concluded with Mikadesh Hashabbat one doesn’t fulfill his obligation.<ref>Regarding Tefillah, the Magen Avraham 487:2 writes that mentioning Yom Tov in the middle is sufficient even with a wrong conclusion but he seems to retract that opinion. Mishna Brurah 487:4 concludes that one doesn’t fulfill one’s obligation. Zichron Yonah 30:2 applies this to Kiddush.</ref>
# If you forgot to say Shehechiyanu you can say it afterwards anytime during the Yom Tov, for Pesach and Sukkot until the end of the 7 days.<ref>Eruvin 40b, Mishna Brurah 473:1, Zichron Yonah 30:4</ref>
# In Kiddush of Yom Tov that fell out on Shabbat includes both Shabbat and Yom Tov. If one only said the kiddush of Shabbat or Yom Tov one doesn’t fulfill one’s obligation.<Ref>Shulchan Aruch 487:1 writes that if one said Shabbat kiddush on Yom Tov one doesn’t fulfill one’s obligation. Zichron Yonah 30:6 writes that if on Shabbat Yom Tov one said either the Shabbat or Yom Tov kiddush separately and not both one didn’t fulfill one’s obligation. Rivevot Efraim 4:117 agrees.</ref>
# If one said the middle of the kiddush correctly and in the conclusion he made a mistake and only mentioned Shabbat according to many poskim one fulfilled one’s obligation. If one said the middle of the kiddush correctly and in the conclusion he made a mistake and only mentioned Yom Tov according to many Ashkenazic poskim one didn’t fulfill one’s obligation but according to Sephardim one did fulfill one’s obligation.<ref>Regarding Tefillah there is a dispute between the Knesset Hagedola who holds that concluding with one of the two conclusions is sufficient and the Pri Chadash who disagrees. Biur Halacha 487:1 makes a compromise and says that if he mentioned Shabbat that is sufficient but if he only mentioned Yom Tov that is insufficient. Kaf Hachaim 487:20 holds that in all cases out of doubt he shouldn’t repeat the bracha. Zichron Yonah 30:7 applies this discussion to Kiddush.</ref>
# If one mentioned Yom Tov in Kiddush but not the specific one there’s a dispute if one fulfilled one’s obligation.<ref>Leket Shichacha Vtaut p. 397 writes that the Bet Yehuda 4 holds that one fulfills one's obligation if one mentioned Yom Tov but just didn't mention which Yom Tov it was, but the Mishna Brurah 427:11 holds that one doesn't fulfill one's obligation. Shemirat Shabbat Khilchata v. 2 p. 110 holds like the Mishna Brurah.</ref>
==Questions and Answers==
# Is it permissible to have [[Kiddish]] before [[Mussaf]]? [[Kiddush#eatingbeforemussaf|click here]]

== Sources ==
{{Reflist|2}}
[[Category:Brachot]]
[[Category:Holidays]]
[[Category:Pesach]]
[[Category:Shabbat]]
[[Category:Sukkot]]

Arvit of the Night of Pesach

2018-04-10T18:21:04Z

Ikesultan: /* If the first night falls on Shabbat */

==Arvit of the night of Pesach==
# One doesn’t need to wait to say [[Arvit]] after [[Tzet HaKochavim]]. <ref>Chaim LeRosh (pg 40a; http://hebrewbooks.org/pdfpager.aspx?req=22746&st=&pgnum=80) says that [[Arvit]] must be said after Tzet. However Chazon Ovadyah ([[Pesach]] part 2 pg 5) argues. One shouldn’t delay especially considering the fact that S”A 472:1 rules that one should stop learning earlier so that you can start the meal early so that the children will be awake to ask questions. </ref>
# Sephardim have the custom of reciting Hodu LaHashem ki tov, chapter 107 of tehillim before reciting [[arvit]]. <ref> Kaf Hachayim 487:3 </ref>
# In [[arvit]] of [[Pesach]] night, we conclude the beracha of hashikevenu like we do on [[Shabbat]] and not like we normally do on a weekday. <ref> Kaf Hachayim 487:1. see also Shulchan Aruch 267:3 and Mishna Brurah 267:8 for the differences in text </ref>
# Many ashkenazim have the minhag to recite vayidaber Hashem et moadei Hashem el bnei yisrael before reciting the [[kaddish]] after the [[brachot]] of shema. <ref> Mishna berura 267:9. see however Maaseh Rav 67 that these pesukim that are customarily said before the [[kaddish]] aren't said as they may be considered a pause between geula and [[tefilla]]. </ref> Some sephardim have the minhag to say ele moadei Hashem mikraei kodesh asher tikriu otam bimoadam, some have the minhag to say vayidaber Hashem et moadei Hashem el bnei yisrael, and some say both. <ref> see Kaf Hachayim 487:1 and Chazon Ovadia page 106 </ref>
===If the first night falls on Shabbat===
# If the first night of [[pesach]] falls out on [[shabbat]], the perek of bameh madlikin is not read. <ref> Rama 270:2, Mishna Brurah 270:5, Kaf Hachayim 270:7-8 </ref>
# After hashkivenu those who usually add the pesukim of vishamru add it on this night as well. <ref> Chazon Ovadia page 106. see above about the pesukim of vayidaber. </ref>
# The middle beracha of the shemonei esrei on [[yom tov]] that falls out on [[shabbat]] is mikadesh hashabbat viyisrael vihazmanim. <ref> Shulchan Aruch 487:1, Mishna Brurah 487:8 </ref>
# There is no Mein Sheva on a Friday night that falls out on the first night of Pesach. Some mekubalim have the practice to say it.<ref>Shulchan Aruch OC 487:1 writes that there's no Mein Sheva on Friday night which falls out the first night of Pesach. Mishna Brurah 487:9 explains that since it is a night protected from any danger there's no concern about those who are taking longer to daven. [https://www.torahanytime.com/#/lectures?v=58680 Rav Yitzchak Yosef] explained how this is the correct minhag of Yerushalayim unlike the Rashash. But if they incorrectly started they should finish it. Kaf Hachaim 487:23 writes that the minhag of Izmir and Bet El shul in Yerushalayim was like the Rashash and they can continue to follow that practice since there's no safek brachot if there's a minhag.</ref>

===Shemoneh Esrei===
# As on the other yamim tovim, the middle beracha that we recite is mikadesh yisrael vihazmanim. <ref> Shulchan Aruch 487:1. </ref> There is a discussion among the poskim if one concluded instead with just mikadesh yisrael if he nevertheless fulfilled his obligation. <ref> Mishna Brurah 487:2 says in the name of the eliya rabba and other achronim that he has not fulfilled his obligation. Chazon Ovadia page 106 however, writes that you have. see also Kaf Hachayim 487:17 who quotes poskim on both sides. </ref>
===[[Hallel]]===
# Many have a minhag to recite [[hallel]] after the shemoneh esrei with a beracha on the first night of [[Pesach]], as well as the second night of [[yom tov sheni|yom tov sheni shel galuyot]]. <ref> Shulchan Aruch 487:4, Birkei Yosef 487:7, Kaf Hachayim 487:35, Chazon Ovadia page 109, Sh"t Yabia Omer 2:25 and 4:21. Yechave Daat 5:34 adds that even shuls that do not have the minhag should start it. Tur 473 writes that many places have the custom to recite [[hallel]] in order that they will not have to recite a beracha on the [[hallel]] during the seder. The Beit Yosef there says that this is in fact the minhag of the sepharadim based on Masechet Sofrim 20:9. According to Sefer Mikraei Kodesh (Hilchot Leil Haseder by Rabbi Moshe Harari) page 113 some yemenites have the minhag not to recite it with a beracha and some do not recite it at all. </ref> Therefore, if one has the custom to recite it but is in a shul where they do not, he should nevertheless say it on his own. <ref> Chazon Ovadia page 111, Sh"t Yechave Daat 5:34, Kaf Hachayim 487:38-39 </ref>
# Some poskim say say that even one who prays on his own should recite the [[hallel]] with a beracha. <ref> Sh"t Yechave Daat 5:34 says that you should but quotes poskim who disagree. </ref>
# The recitation of the Hallel in shul is because of the miracle of Hashem taking us out of Egypt and so it applies to women as well just like the other mitzvot of the night. It can be said even without a minyan before kiddush with a bracha.<ref>Yachava Daat 5:34, Yalkut Yosef Moadim page 382</ref> Some poskim disagree. <ref>Moadim Uzmanim 7:179 </ref>
# For those who allow saying arvit early on the night of the seder, the hallel in shul can also be said early.<ref>Yachava Daat 5:34</ref>
# Many Ashkenazim however, didn't have this custom. <ref> Rama 487:4, Mishna Brurah 487:16. Moadim Uzmanim 3:260 and Kaf Hachayim 487:45 however, write that nowadays the minhag has become that even ashkenazim recite [[hallel]] with a beracha. Sefer Mikraei Kodesh (Hilchot Leil Haseder by Rabbi Moshe Harari) page 113 says that Rav Avraham Yitzchak Kook would make sure to go to a Chabad shul where they would recite [[hallel]] with a beracha on the first night of [[Pesach]]. </ref> One who doesn't usually recite it, but finds himself in a shul where they do, should recite it along with them. <ref> Rav Moshe Feinstein Iggerot Moshe in the hashmatot to chelek 4 OC siman 94. </ref>

==Sources==
<references/>
[[Category:Pesach]]
[[Category:Prayer]]
[[Category:Holidays]]

Practices in the Mourner's House

2018-04-10T16:54:46Z

Ikesultan: /* Birkat Hamazon */

==Greeting Others==
# Many poskim hold that it is permitted to greet someone other than the mourners in the house of an avel. <Ref>Chazon Ovadia Aveilut v. 3 p. 28, Tzitz Eliezer (Ramat Rachel 5:51). See however Aruch Hashulchan 385 and 343:4 who is strict. (See Chazon Ovadia Aveilut v.
1 p. 324) who seems to agree with the Aruch Hashulchan.)</ref>

==Bringing Food out of the Mourner's House==
# Some have the practice not to bring food out of the shiva house<ref>Eliya Rabba 224:8, Aruch Hashulchan 376:11</ref> if the person died at home<ref>Tzitz Eliezer (Even Yakov no. 44:4)</ref>. However, many are lenient about this.<ref>Yosef Ometz p. 192. Chazon Ovadia (Aveilut v. 3 p. 60) writes that if a person isn't concerned there is no problem to take food out of a mourner's house. Minchat Shlomo 2:99:2 writes that there is no concern of taking money out of a mourner's house since it isn't designated to stay in that house.</ref>

==Lighting a Candle==
# The minhag is to light a candle for the neshama of the deceased during the shiva and it is done even over Yom Tov and Chol Hamoed.<ref>Chazon Ovadia (Aveilut v. 3, p. 54), Mishna Brurah 548:3</ref>
# Some say that one can fulfill this minhag with electric lights.<ref>Chazon Ovadia (Aveilut v. 3, p. 54)</ref>

==Covering the Mirrors==
# The minhag is to cover the mirrors in the mourner's house.<ref>Chazon Ovadia (Aveilut v. 3 p. 52) explains that the the minhag to cover the mirrors is based on the fact that people daven there and it is forbidden to daven in front of a mirror. He adds that the Chatom Sofer is quoted as saying that the covering of the mirrors functions in place of turning over the beds.</ref>
# Even though the halacha is that it is permitted to sweep the floors in a house of mourning some have the minhag not to. Even those who have such a minhag can sweep before Shabbat.<Ref>Chazon Ovadia (Taniyot p. 214) cited by Mishna Brurah Tiferet 250:16</ref>

==Davening==
# The Sages instituted certain additions to [[Birkat Hamazon]] said at the beis ha'avel, although customs differ as to the details.<ref>Brachos 46b, Shulchan Aruch Y.D. 379:1</ref>
# The minhag is to say Tehillim chapter 49 after [[Shacharit]] and [[Mincha]]. It is good also to learn mishnayot there for the Iylui Nishama. <ref> Kitzur Shulchan Aruch 207:5 </ref>
# It is permitted for the mourner to say the regular order of davening including the Akeda, Korbanot, Eizhu Mekoman, Rabbi Yishmael, and Pesukei Dzimra<ref>Chazon Ovadia Aveilut v. 3 p. 1. By Tisha B'av, Shulchan Aruch 554:4 rules that a mourner can say his regular order of davening and it isn't prohibited because of learning. </ref> including Mizmor Ltodah<ref>Chazon Ovadia Aveilut v. 3 p. 4. The Mishna Brurah 51:22 writes that Mizmor Ltodah is said on Tisha Bav.</ref> and Az Yashir<ref>Chazon Ovadia Aveilut v. 3 p. 5. Kaf Hachaim 559:32 writes that the minhag is to say Az Yashir on Tisha Bav.</ref>, and Ketoret<ref>Chazon Ovadia (Aveilut 3 p. 27). Kaf Hachaim 559:48 writes that on Tisha Bav it is permitted to say shir shel yom and ketoret.</ref>.
# A mourner for a parent can be a shaliach tzibbur but a mourner for another relative shouldn't be shaliach tzibbur unless no else who can do it.<ref>Shulchan Aruch YD 384:3 writes that a mourner shouldn't be the shaliach tzibbur unless no one else can do it. However, Rama 376 writes that it is more effective for a mourner to be a shaliach tzibbur than to say the mourner's kaddish. Maharam Shik 370 writes that it is permitted today for a mourner to be a shaliach tzibbur even according to Shulchan Aruch because the shaliacha tizbbur isn't fulfilling anyone's obligation. Chazon Ovadia v. 3 p. 6 rules that it is permitted for the mourner for a parent to be a shaliach tzibbur even if someone else could do it.</ref>
# A Sephardic cohen who is in mourning doesn't do birkat kohanim during shiva but should leave the shul when the shaliach tzibbur called kohanim.<ref>Shulchan Aruch 128:43</ref> On Shabbat he does if he's the only kohen in the shul so that it doesn't appear to be public mourning on Shabbat.<ref>Chazon Ovadia (Aveilut v. 3 p. 8)</ref> Ashkenazim hold that a kohen who is in mourning for the entire shloshim or for a parent for the entire 12 months doesn't do birkat kohanim.<Ref>Rama 128:43</ref>
# There is no tachanun in a mourning's house even if the mourner isn't there.<ref>Bet Yosef 131:4 quotes the Shibolei Haleket who says that there's no mourning in a mourner's home because mourning is compared to Yom Tov. However, the Levush writes that there's no tachanun since it isn't appropriate to bring up Hashem's attribute of justice in the mourner's house. Shulchan Aruch OC 131:4 rules that there's no tachnun in a mourner's house. Chazon Ovadia (Aveilut v. 3 p. 14) writes that potentially a practical difference between these two reasons is whether there is tachanun if the mourner isn't there. He concludes that the minhag is not to say tachanun even if the mourner isn't there. Mishna Brurah 131:20 writes that the Eliyah Rabba wasn't sure if they should say tachanun if the mourner isn't there.</ref> The congregation doesn't need to make it up afterwards when they go home.<ref>Mishna Brurah 131:20. He adds that for Vehu Rachum one should make it up at home but there's some who are lenient even about that.</ref>
# It is permitted to transport a sefer torah to a mourner's house.<Ref>Chazon Ovadia Aveilut v. 3 p. 18. He presents several reasons. 1) Maharam Paduah 88 permits moving a sefer torah if there is an aron to house the sefer torah. 2) The Eliyah Rabba 135:18 and Biur Halacha 135 permit moving a sefer torah for a minyan that can't get to a place where they have a sefer torah. 3) Binyan Shel Simcha 5 writes that since a mourner is compared to a king it is permitted to move a sefer torah for his honor.</ref>
# Kaddish titkabel is said in a mourner's house.<ref>Chazon Ovadia (Aveilut v. 3 p. 24) citing Rabbi Akiva Eiger (responsa 2:24) that kaddish titkabel is only skipped on Tisha Bav so that it shouldn't appear as though kaddish is said over the kinot but not in a mourner's house.</ref>
===On Shabbat===
# The minhag is to say Bameh Madlikin in a mourner's house on Shabbat.<Ref>Chazon Ovadia v. 3 p. 39 writes that the minhag is to say bameh madlikin in a mourner's home since Shabbat already started and there's no mourning publically on Shabbat. Also, it is permitted to learn in a mourner's house for the sake of the soul.</ref>
# In Uva Letzion at the mourner's house in mincha Shabbat they shouldn't skip the pasuk of v'ani zot otherwise it would be public mourning.<ref>Chazon Ovadia (Aveilut v. 3 p. 48) writes that during the week there is a difference of opinions whether v'ani zot is said in Uva Letzion. The Mahari Geyitz says not to say it and the Avudraham says that some said it. However, on Shabbat it should be said otherwise it would be public mourning. </ref>
# It is better not to say Tzidkatcha at Shabbat mincha a mourner's house.<Ref>Chazon Ovadia (Aveilut v. 3 p. 49) quotes the Orchot Chaim and Avudraham who write that Tzidkatcha is said at Shabbat mincha. He explains though that they might be holding the Tzidkatcha is said on a day when there's no tachanun unless there is no hallel. However, Kaf Hachaim 292:18 writes that since there's tachanun in a mourner's house there's no Tzidkatcha.</ref>
# It is proper to say Veyehey Noam on Motzei Shabbat in a mourner's house.<ref>Ben Ish Chai (Vayetzei no. 6), Chazon Ovadia (Aveilut v. 3 p. 49)</ref>
# In havdalah a mourner can make a bracha on besamim.<ref>Chazon Ovadia v. 3 p. 50 permits making besamim in a mourner's home in havdalah. He quotes the Yaskil Avdi 6:19:2 who explains that even though the gemara moed katan 27a states that one shouldn't bring besamim to a mourner's house, since the besamim in havdalah is only for the mitzvah it is permitted. He adds that this was the minhag. However, he quotes that Rav Elyashiv (Shiurim moed katan 27a) that the mourner shouldn't make besamim in havdalah.</ref>
# Some say that the avel can say Shalom Aleichem if he is saying kiddush levana since his intent isn't really to greet people.<ref>Minchat Shlomo 2:96:13</ref>

===Hallel===
# On Rosh Chodesh, the Ashkenazic minhag is not to say hallel in a mourner's house and they don't need to make it up when they go home<ref>Mishna Brurah 131:20</ref>, but the Sephardic minhag is to say it after the congregation leaves the room of the mourner or the mourner leaves the room. If there's no minhag the congregation can say hallel but the mourner shouldn't say it.<ref>Chazon Ovadia (Aveilut v. 3 p. 27). Ben Ish Chai (Shana Sheni, Vayikra no. 15) writes that they don't say hallel in a mourner's house on Rosh Chodesh.</ref>
# On Chanuka, the Ashkenazic minhag is that no hallel is said in the mourner's house but it should be made up when they go home.<ref>Mishna Brurah 131:20</ref> Sephardim would say hallel on Chanuka in a mourner's home.<ref>Ben Ish Chai (Shana Sheni, Vayikra no. 15), Chazon Ovadia (Aveilut v. 3 p. 37)</ref>
==Birkat Hamazon==
# In a mourner's house, the mourner and others eating with him<ref>Mishna Brurah 189:6</ref>, in the fourth bracha of Birkat Hamazon say a different text than the usual one. The text is ברוך אתה ה' אלוהינו מלך העולם האל אבינו מלכנו בוראנו גואלנו (רוענו רועה ישראל הטוב והמטיב לכל אל שבכל יום ויום הוא הטיב הוא מטיב הוא ייטיב לנו) [קדשנו קדוש יעקב] המלך החי הטוב והמטיב אל אמת דיין אמת שופט בצדק לוקח במשפט<ref>Tosfot Brachot 46b s.v. mar quotes the Bahag who said that you shouldn’t say loke’ach nefashot bmishpat since sometimes people die without sin. However, Tosfot argues. Rabbenu Yonah (Brachot 34b s.v. petach) explains that even though sometimes people die without sin we mean that Hashem’s justice is fair in all cases. Bet Hillel 379:1 says that we mean that usually people die because of sin. Shulchan Aruch YD 379:1 holds like Tosfot.</ref> ושליט בעולמו לעשות בו כרצונו כי כל דרכיו משפט שהכל שלו ואנחנו עמו ועבדיו ובכל אנחנו חייבים להודות לו ולברכו גודר פרצות בישראל הוא יגדור את הפרצה הזאת בישראל לחיים.<ref>Gemara Brachot 46b, Rambam Brachot 2:8, Shulchan Aruch YD 379:1, Shulchan Aruch OC 189:2. Shach 379:1 adds the phrase in parenthesis and the Shulchan Aruch has the words in the brackets. Mishna Brurah 189:7 mentions both practices. [https://www.yutorah.org/sidebar/lecture.cfm/898472/rabbi-hershel-schachter/berachos-91-birkas-aveilim-persian-meals-mayim-achronim-mezuzah-for-a-beis-medrash-kiddusha-rabba-waiting-for-the-mevarech-to-drink/ Rav Schachter (Brachot Shiur 91 min 10)] said that the minhag is not to say it at all but it isn’t right. </ref>

==Sources==
<references/>
[[Category:Mourning]]

Practices in the Mourner's House

2018-04-09T18:01:48Z

Ikesultan: /* Hallel */

==Greeting Others==
# Many poskim hold that it is permitted to greet someone other than the mourners in the house of an avel. <Ref>Chazon Ovadia Aveilut v. 3 p. 28, Tzitz Eliezer (Ramat Rachel 5:51). See however Aruch Hashulchan 385 and 343:4 who is strict. (See Chazon Ovadia Aveilut v.
1 p. 324) who seems to agree with the Aruch Hashulchan.)</ref>

==Bringing Food out of the Mourner's House==
# Some have the practice not to bring food out of the shiva house<ref>Eliya Rabba 224:8, Aruch Hashulchan 376:11</ref> if the person died at home<ref>Tzitz Eliezer (Even Yakov no. 44:4)</ref>. However, many are lenient about this.<ref>Yosef Ometz p. 192. Chazon Ovadia (Aveilut v. 3 p. 60) writes that if a person isn't concerned there is no problem to take food out of a mourner's house. Minchat Shlomo 2:99:2 writes that there is no concern of taking money out of a mourner's house since it isn't designated to stay in that house.</ref>

==Lighting a Candle==
# The minhag is to light a candle for the neshama of the deceased during the shiva and it is done even over Yom Tov and Chol Hamoed.<ref>Chazon Ovadia (Aveilut v. 3, p. 54), Mishna Brurah 548:3</ref>
# Some say that one can fulfill this minhag with electric lights.<ref>Chazon Ovadia (Aveilut v. 3, p. 54)</ref>

==Covering the Mirrors==
# The minhag is to cover the mirrors in the mourner's house.<ref>Chazon Ovadia (Aveilut v. 3 p. 52) explains that the the minhag to cover the mirrors is based on the fact that people daven there and it is forbidden to daven in front of a mirror. He adds that the Chatom Sofer is quoted as saying that the covering of the mirrors functions in place of turning over the beds.</ref>
# Even though the halacha is that it is permitted to sweep the floors in a house of mourning some have the minhag not to. Even those who have such a minhag can sweep before Shabbat.<Ref>Chazon Ovadia (Taniyot p. 214) cited by Mishna Brurah Tiferet 250:16</ref>

==Davening==
# The Sages instituted certain additions to [[Birkat Hamazon]] said at the beis ha'avel, although customs differ as to the details.<ref>Brachos 46b, Shulchan Aruch Y.D. 379:1</ref>
# The minhag is to say Tehillim chapter 49 after [[Shacharit]] and [[Mincha]]. It is good also to learn mishnayot there for the Iylui Nishama. <ref> Kitzur Shulchan Aruch 207:5 </ref>
# It is permitted for the mourner to say the regular order of davening including the Akeda, Korbanot, Eizhu Mekoman, Rabbi Yishmael, and Pesukei Dzimra<ref>Chazon Ovadia Aveilut v. 3 p. 1. By Tisha B'av, Shulchan Aruch 554:4 rules that a mourner can say his regular order of davening and it isn't prohibited because of learning. </ref> including Mizmor Ltodah<ref>Chazon Ovadia Aveilut v. 3 p. 4. The Mishna Brurah 51:22 writes that Mizmor Ltodah is said on Tisha Bav.</ref> and Az Yashir<ref>Chazon Ovadia Aveilut v. 3 p. 5. Kaf Hachaim 559:32 writes that the minhag is to say Az Yashir on Tisha Bav.</ref>, and Ketoret<ref>Chazon Ovadia (Aveilut 3 p. 27). Kaf Hachaim 559:48 writes that on Tisha Bav it is permitted to say shir shel yom and ketoret.</ref>.
# A mourner for a parent can be a shaliach tzibbur but a mourner for another relative shouldn't be shaliach tzibbur unless no else who can do it.<ref>Shulchan Aruch YD 384:3 writes that a mourner shouldn't be the shaliach tzibbur unless no one else can do it. However, Rama 376 writes that it is more effective for a mourner to be a shaliach tzibbur than to say the mourner's kaddish. Maharam Shik 370 writes that it is permitted today for a mourner to be a shaliach tzibbur even according to Shulchan Aruch because the shaliacha tizbbur isn't fulfilling anyone's obligation. Chazon Ovadia v. 3 p. 6 rules that it is permitted for the mourner for a parent to be a shaliach tzibbur even if someone else could do it.</ref>
# A Sephardic cohen who is in mourning doesn't do birkat kohanim during shiva but should leave the shul when the shaliach tzibbur called kohanim.<ref>Shulchan Aruch 128:43</ref> On Shabbat he does if he's the only kohen in the shul so that it doesn't appear to be public mourning on Shabbat.<ref>Chazon Ovadia (Aveilut v. 3 p. 8)</ref> Ashkenazim hold that a kohen who is in mourning for the entire shloshim or for a parent for the entire 12 months doesn't do birkat kohanim.<Ref>Rama 128:43</ref>
# There is no tachanun in a mourning's house even if the mourner isn't there.<ref>Bet Yosef 131:4 quotes the Shibolei Haleket who says that there's no mourning in a mourner's home because mourning is compared to Yom Tov. However, the Levush writes that there's no tachanun since it isn't appropriate to bring up Hashem's attribute of justice in the mourner's house. Shulchan Aruch OC 131:4 rules that there's no tachnun in a mourner's house. Chazon Ovadia (Aveilut v. 3 p. 14) writes that potentially a practical difference between these two reasons is whether there is tachanun if the mourner isn't there. He concludes that the minhag is not to say tachanun even if the mourner isn't there. Mishna Brurah 131:20 writes that the Eliyah Rabba wasn't sure if they should say tachanun if the mourner isn't there.</ref> The congregation doesn't need to make it up afterwards when they go home.<ref>Mishna Brurah 131:20. He adds that for Vehu Rachum one should make it up at home but there's some who are lenient even about that.</ref>
# It is permitted to transport a sefer torah to a mourner's house.<Ref>Chazon Ovadia Aveilut v. 3 p. 18. He presents several reasons. 1) Maharam Paduah 88 permits moving a sefer torah if there is an aron to house the sefer torah. 2) The Eliyah Rabba 135:18 and Biur Halacha 135 permit moving a sefer torah for a minyan that can't get to a place where they have a sefer torah. 3) Binyan Shel Simcha 5 writes that since a mourner is compared to a king it is permitted to move a sefer torah for his honor.</ref>
# Kaddish titkabel is said in a mourner's house.<ref>Chazon Ovadia (Aveilut v. 3 p. 24) citing Rabbi Akiva Eiger (responsa 2:24) that kaddish titkabel is only skipped on Tisha Bav so that it shouldn't appear as though kaddish is said over the kinot but not in a mourner's house.</ref>
===On Shabbat===
# The minhag is to say Bameh Madlikin in a mourner's house on Shabbat.<Ref>Chazon Ovadia v. 3 p. 39 writes that the minhag is to say bameh madlikin in a mourner's home since Shabbat already started and there's no mourning publically on Shabbat. Also, it is permitted to learn in a mourner's house for the sake of the soul.</ref>
# In Uva Letzion at the mourner's house in mincha Shabbat they shouldn't skip the pasuk of v'ani zot otherwise it would be public mourning.<ref>Chazon Ovadia (Aveilut v. 3 p. 48) writes that during the week there is a difference of opinions whether v'ani zot is said in Uva Letzion. The Mahari Geyitz says not to say it and the Avudraham says that some said it. However, on Shabbat it should be said otherwise it would be public mourning. </ref>
# It is better not to say Tzidkatcha at Shabbat mincha a mourner's house.<Ref>Chazon Ovadia (Aveilut v. 3 p. 49) quotes the Orchot Chaim and Avudraham who write that Tzidkatcha is said at Shabbat mincha. He explains though that they might be holding the Tzidkatcha is said on a day when there's no tachanun unless there is no hallel. However, Kaf Hachaim 292:18 writes that since there's tachanun in a mourner's house there's no Tzidkatcha.</ref>
# It is proper to say Veyehey Noam on Motzei Shabbat in a mourner's house.<ref>Ben Ish Chai (Vayetzei no. 6), Chazon Ovadia (Aveilut v. 3 p. 49)</ref>
# In havdalah a mourner can make a bracha on besamim.<ref>Chazon Ovadia v. 3 p. 50 permits making besamim in a mourner's home in havdalah. He quotes the Yaskil Avdi 6:19:2 who explains that even though the gemara moed katan 27a states that one shouldn't bring besamim to a mourner's house, since the besamim in havdalah is only for the mitzvah it is permitted. He adds that this was the minhag. However, he quotes that Rav Elyashiv (Shiurim moed katan 27a) that the mourner shouldn't make besamim in havdalah.</ref>
# Some say that the avel can say Shalom Aleichem if he is saying kiddush levana since his intent isn't really to greet people.<ref>Minchat Shlomo 2:96:13</ref>

===Hallel===
# On Rosh Chodesh, the Ashkenazic minhag is not to say hallel in a mourner's house and they don't need to make it up when they go home<ref>Mishna Brurah 131:20</ref>, but the Sephardic minhag is to say it after the congregation leaves the room of the mourner or the mourner leaves the room. If there's no minhag the congregation can say hallel but the mourner shouldn't say it.<ref>Chazon Ovadia (Aveilut v. 3 p. 27). Ben Ish Chai (Shana Sheni, Vayikra no. 15) writes that they don't say hallel in a mourner's house on Rosh Chodesh.</ref>
# On Chanuka, the Ashkenazic minhag is that no hallel is said in the mourner's house but it should be made up when they go home.<ref>Mishna Brurah 131:20</ref> Sephardim would say hallel on Chanuka in a mourner's home.<ref>Ben Ish Chai (Shana Sheni, Vayikra no. 15), Chazon Ovadia (Aveilut v. 3 p. 37)</ref>
==Birkat Hamazon==
# In a mourner's house, the mourner and others eating with him<ref>Mishna Brurah 189:6</ref>, in the fourth bracha of Birkat Hamazon say a different text than the usual one. The text is ברוך אתה ה' אלוהינו מלך העולם האל אבינו מלכנו בוראנו גואלנו (רוענו רועה ישראל הטוב והמטיב לכל אל שבכל יום ויום הוא הטיב הוא מטיב הוא ייטיב לנו) [קדשנו קדוש יעקב] המלך החי הטוב והמטיב אל אמת דיין אמת שופט בצדק לוקח במשפט<ref>Tosfot Brachot 46b s.v. mar quotes the Bahag who said that you shouldn’t say loke’ach nefashot bmishpat since sometimes people die without sin. However, Tosfot argues. Rabbenu Yonah (Brachot 34b s.v. petach) explains that even though sometimes people die without sin we mean that Hashem’s justice is fair in all cases. Bet Hillel 379:1 says that we mean that usually people die because of sin. Shulchan Aruch YD 379:1 holds like Tosfot.</ref> ושליט בעולמו לעשות בו כרצונו כי כל דרכיו משפט שהכל שלו ואנחנו עמו ועבדיו ובכל אנחנו חייבים להודות לו ולברכו גודר פרצות בישראל הוא יגדור את הפרצה הזאת בישראל לחיים.<ref>Gemara Brachot 46b, Rambam Brachot 2:8, Shulchan Aruch YD 379:1, Shulchan Aruch OC 189:2. Shach 379:1 adds the phrase in parenthesis and the Shulchan Aruch has the words in the brackets. Mishna Brurah 189:7 mentions both practices. Rav Schachter (Brachot Shiur 91 min 10) said that the minhag is not to say it at all but it isn’t right. </ref>

==Sources==
<references/>
[[Category:Mourning]]

Davening with a Minyan

2018-04-09T17:00:01Z

Ikesultan: /* Who Counts for a Minyan? */

A person should make a great effort to daven in a [[minyan]] because of the tremendous holiness of [[Davening|davening]] in a [[minyan]] and because when one prays in a [[minyan]] one's Tefillot are accepted before Hashem. <ref>Shulchan Aruch 90:9 writes that a person should make a serious effort to daven with a [[minyan]] and one is only exempt to do so in extenuating circumstances. Mishna Brurah 90:28 emphasizes the importance of [[Davening|davening]] with a [[minyan]] and that the most important part of [[Davening|davening]] with a minayn is [[Shmoneh Esrei]]. Kitzur Shulchan Aruch 12:7 writes that Hashem does not reject the [[Tefillah]] of a congregation even if there are wicked people in the congregation. See Halichot Shlomo (chapter 5 note 52 pg 66) who records an incident in which for health reasons a certain person was only able to leave the house once a day and Rav Shlomo Zalman said he can use that one time to go to work instead of going to daven in a [[minyan]] because being social will make him feel better. </ref> Some hold that there is a rabbinic obligation to go to a minyan and joining is a Biblical mitzvah in the enhancement of one's Tefillah,<ref>Igrot Moshe OC 4:68 explains that it is forbidden to daven a Tefillah in a place where one knows that one won't be answered. Since davening with a minyan is a certain way to increase the ability of one's Tefillah to be answered (Brachot 8a) it is considered a Biblical enhancement of Tefillah to daven with a minyan. However, the actual obligation to go out of one's way to go daven in a minyan is only rabbinic (Pesachim 46a). [https://www.torahanytime.com/#/lectures?v=59069 Rav Yitzchak Yosef (Motzei Shabbat Shemini 5778 around min 15)] explained that going to a minyan is an obligation and Shulchan Aruch's language is only meant to exempt someone sick.</ref> while others hold it is a very important religious value that one should not forgo but not an absolute obligation.<ref>The Netsiv in Meromei Sadeh 6b s.v. kol writes that someone who always goes to a minyan it is considered a good practice that after doing it consistently it is an obligation upon to keep it like a vow. [https://www.yutorah.org/sidebar/lecture.cfm/884871/rabbi-hershel-schachter/berachos-9-6ab-tefillah-betzibbur-echad-hashem-s-tefillin-min-hamuttar-beficha-shaveh-kessef-makom-kavua-davening-direction/ Rav Hershel Schachter (Brachot Shiur 9 beginning)] explained that the Netsiv holds that there's no rabbinic obligation to daven in a minyan, however, being that one's Tefillah stands a better change of being answered in a minyan (Brachot 8a) it is very important value to daven in a minyan. </ref>

==Being Enthusiastic to Go to Minyan==
# It is praiseworthy for one to run to shul<ref> BI"H, Perashat Miketz, 2 </ref>, demonstrating one's eagerness to do mitzvot.
==Where to Go to Minyan==
# If one has the choice of going to a closer shul or a farther shul, one may choose the latter option, as one gets more reward for one's journey (Sechar Pesiot, but one must understand that it comes at the opportunity cost of Talmud Torah and could possibly entail Shmiras Eynayim issues.<ref>Yechave Daat 2:9, note the Torah Lishmah quotes that one only gets extra Sechar Pesiot for walking, not driving.</ref>
==Coming to Minyan Early==
# One should make an effort to be one of the first ten people for the [[minyan]].<Ref>Shulchan Aruch 90:14</ref>
==What Parts of Davening Require there to Be a Minyan?==
# A congregation may not say [[Kaddish]], [[Kedusha]], or [[Barchu]] with less than a [[minyan]], meaning a quorum of ten adult men.<ref>Shulchan Aruch 55:1</ref>
## If there is a [[minyan]] of ten adult males, but four of them already davened, the congregation may still say [[Kaddish]], [[Barchu]], and [[Kedusha]]. <ref> Shulchan Aruch 69:1 Mishna Brurah 69:8, Yalkut Yosef (90:14, Sherit Yosef 2 pg 341) </ref>
# According to the halacha, it is permissible to start [[Chazarat HaShatz]] even if 4 people in the [[minyan]] are still [[davening]] the silent [[Shmoneh Esrei]]. However, it is better to wait until there are ten who are able to answer before starting [[Chazarat HaShatz]].<ref>Halacha Brurah 55:18-9, Mishna Brurah 55:32</ref>
==What is Considered Davening with a Minyan?==
# Is davening Shemona Esrei when the tzibur is davening a different Shemona Esrei is that considered tefillah btzibur? Many achronim that it is considered tefillah btzibur, while many others disagree.<ref>
* Magen Avraham 90:16 and 236:3 writes that it isn't. His proof is from Avoda Zara 4b that forbad davening Mussaf on Rosh Hashana at home within the first three hours of the day when the Tzibur is davening Shacharit in Shul. However, the Eliya Rabba 236:7 argues that it is considered tefillah btzibur if you are actually in the shul. Tzlach Brachot 6a writes that even the Magen Avraham would agree with the Eliya Rabba if he was actually in the shul together. Magen Giborim A"H 90:14, Pri Megadim M"Z 236:4, and Mishna Brurah 90:30 agree. [However, Halacha Brurah 90:26 proves that this Tzlach is incorrect because of the Magen Avraham 236:3.]
* Rav Yitzchak Elchanan in Bear Yitzchak 20 proves from the Yerushalmi Brachot 4:6 that the Magen Avraham is correct that it isn’t considered tefillah btzibur even if you’re in the same shul davening together with them a different Shemona Esrei unlike the Tzlach. Igrot Moshe OC 4:68 argues with his proof but agrees with the Magen Avraham. Halacha Brurah 90:26 cites the dispute. Shalmat Chaim 113 agrees with the Tzlach but see the footnote which understands that he never meant that.
* See Dirshu 90:32 who cites the Chavaselet Hasharon 2 and Orchot Rabbenu v. 1 p. 51 that even the Tzlach never meant that it is considered tefillah btzibur. </ref>
# Someone from Diaspora who is davening a weekday Shemona Esrei with an Israeli minyan on the second day of Yom Tov that is considered Tefillah Btzibur.<ref>Yom Tov Sheni Khilchato (9:6 cited by Dirshu 90:32) quoting Rav Shlomo Zalman Auerbach and Rav Elyashiv</ref> In the opposite case with an Israeli in the Diaspora davening a weekday Shemona Esrei with the congregation davening a Yom Tov Shemona Esrei is a dispute if that is Tefillah Btzibur.<ref>Yom Tov Sheni Khilchato (ch. 3 fnt. 43-5, cited by Dirshu 90:32)</ref>

==Who Counts for a Minyan?==
# A minimum of ten Jewish free adult men are necessary to form a [[minyan]]<Ref>Shulchan Aruch, Orach Chayim 55:4
* Can women count for a minyan? The Mor Ukesiah 55 s.v. katuv bmordechai quotes the Mordechai in the name of the Rabbenu Simcha that women can join a minyan of ten. (The actual text of the Mordechai Brachot n. 158 only quotes Rabbenu Simcha regarding zimun of ten and not a minyan.) The Mor Ukesiah concludes that obviously the halacha is like the other rishonim who hold that a woman can not count for a minyan. That is the opinion of the Tosfot Brachot 45b s.v. vha, Tosfot Rabbenu Yehuda 45b s.v. vha, Tosfot Harosh 45b s.v. vha, Rambam . That is the opinion of Shulchan Aruch 55:4. Why?
* Gilyonei Hashas Brachot 45b (quoted by Daf Al Hadaf) explains the reason that women can't join for a dvar shebekedusha is because they don't automatically inherit land of Israel and anyone who doesn't have a part of the land of Israel isn't considered connected to the Kahal Yisrael (Horiyot 6b). He explains that converts can join as a rabbinic enactment.
* Mor Ukesiah 55 s.v. katuv bmordechai explains that women can't count for a minyan because of kavod hatzibur.
* Can women be counted for a minyan for megillah? Meiri Brachot 47b s.v. amar hameiri nashim writes that women count for a minyan for megillah since they are equally obligated in that mitzvah. However, the Tosfot Rabbenu Yehuda 45b s.v. vha and Tosfot Harosh write that women don’t even count for a minyan for megillah.
</ref>.
# A child can't be counted for a minyan. There is an opinion who allows counting a child for the tenth person if there's nine other adults. Ashkenazim can rely on that upon in an extenuating circumstance.<ref> Rabbi Yehoshua Ben Levi (Brachot 47b) said that a child can be counted for a minyan. The Rif doesn't count this statement. The Ramban (Milchamot 35b) explains that the Rif held it wasn't accepted since the gemara on 48a says we don't follow any of the earlier statements on the topic of minyan and zimmun. Ravyah (cited by Mordechai Brachot 172), Rambam Tefillah 8:4, and Rashba Brachot 48a s.v. veleyt agree. However, Tosfot 48a s.v. veleyt quotes Rabbenu Tam who held that Rabbi Yehoshua Ben Levi was never rejected. The Ri disagreed and adds that Rabbenu Tam himself never followed his opinion in practice. Rosh Brachot 7:20 and Mordechai Brachot 172 quote the dispute of Rabbenu Tam and Ri and add that Rav Hai Goan agreed with Rabbenu Tam. Baal Hameor Brachot 35b agrees with Rabbenu Tam. (Raavad on Rif implies he disagrees with the Raavad.)
* Orchot Chaim (Tefillah 73) records a story in which the Rabbenu Shimshon put a town in excommunication for disobeying his ruling and counting a child for a minyan. On the the opposite extreme the Kolbo ch. 11 at the end writes that the minhag of all of Yisrael is to count a child for a minyan. Bet Yosef 55:4 writes that this is an exaggeration.
* Tosfot s.v. veleyt writes that even according to Rabbenu Tam you can only count one child and not multiple children. However, the Baal Hameor suggests that you can even count up to four children as long as there's six adults. Mordechai Brachot 172. Magen Avraham 55:5 writes that even in extenuating circumstances we only follow Rabbenu Tam and not the Baal Hameor. Mishna Brurah 55:24 agrees.
* Tosfot writes that there's no advantage of having the child hold a sefer torah because a sefer torah isn't a person and doesn't add anything for a minyan. The Rama 55:4 writes that those who counted a child for a minyan didn't have them hold a sefer torah. Magen Avraham 55:4 writes that in his day the minhag was to count a child specifically holding a sefer torah.
* Shulchan Aruch 55:4 rules that one can't count a child for a minyan at all. Rama argues that there's what to rely upon in extenuating circumstances.</ref> Many poskim say not to rely on that opinion even in an extenuating circumstance.<ref>Mishna Brurah 55:24 writes that the Levush writes that the minhag is that we never rely on counting a child and also many poskim hold that one shouldn't count a child even in extenuating circumstances.</ref>
# Though a deaf-mute is generally assumed to have the status of a Shoteh, there is much debate as to whether or not he is considered a Bar Da'at and can count for a [[minyan]] if he attended a special education school and learned how to communicate. As such, if there are only ten people, one may count him for a [[minyan]] but should only do a short Chazara, so as not to risk too many Berachot Levatala.<ref>Yechave Daat 2:6</ref>
===If Some of the Minyan Left Early===
# If there are only 10 men in the [[minyan]], none of them may leave in middle. However, if there are more than 10 men, those who are in excess of 10 may leave if they already heard [[Barchu]], [[Kedusha]], and all the Kaddishim. <Ref>The Yerushalmi Megillah 4:4 writes that it is forbidden for someone to leave a minyan and upon him the pasuk says that one who abandons Hashem will be destroyed (Yishayahu 1:28). This is quoted by the Rif Megillah 13b, Rosh Megillah 4:7, Rambam Tefillah 8:6, and Bet Yosef 55:2. Darkei Moshe 55:1 cites Mordechai Megillah 810 who says that if there's still a minyan left it is permitted to left the minyan. Rama 55:2 codifies this. Kitzur Shuchan Aruch 15:10 and Mishna Brurah 55:14 clarify that it is only permitted to leave if there's still a minyan left and one already heard every Barchu, Kedusha, and Kaddish until Aleinu.</ref> If one already heard the Barchu, Kedusha, and Kaddishim and by leaving there won't be a minyan he may not leave in the middle of Kaddish, Kedusha, or any activity that requires a minyan but he may do so between activities. For example, if he was part of the minyan for Kedusha he may not leave until after the Kaddish Shalem after Shemona Esrei since that is one unit. However, if he was part of a minyan for Barchu he may leave before Chazarat Hashatz.<ref>Mishna Brurah 55:12</ref>
# After the fact, if there are less than ten men left, they one's left are allowed to finish what they had started as long as there are at least 6 men left. <Ref>Kitzur Shulchan Aruch 15:10 </ref>
## If the Shaliach Tzibbur began [[Chazarat HaShatz]] he may finish Chazara including [[Kedusha]], but there is no [[Nesiyat Kapayim]] and he may not say [[Kaddish]] after the Chazara. <Ref>Kitzur Shulchan Aruch 15:10 </ref>
## If the [[minyan]] began [[Kriyat HaTorah]] and then part of the [[minyan]] left (four or less), the one's remaining may finish the Kriyah but may not do Hosafot and the Maftir is said without brachot. <Ref>Kitzur Shuclhan Aruch 15:10 </ref>

==Missing a Minyan for Business Purposes==
# It is permissible to miss a [[minyan]] in order to prevent a loss of money, however, it is forbidden if it is just a loss of a potential profit. <Ref>Mishna Brurah 90:29 </ref>
==Missing a Minyan for Vacation ==
# A person should not travel from a place where there is a [[minyan]] to a place where there is no [[minyan]] unless there is a serious health need, [[parnasa]] (financial support for oneself and family) need, or mitzvah need. <Ref> Halichot Shlomo (5:4 pg 61) writes that for [[parnasa]], health, or mitzvah needs one may travel to a place where one will not be able to find a [[minyan]].
* Theoretical discussion: [Rav Zalman Nechemyah Goldberg (Halichot Shlomo (page 72 and 358) at first writes that seemingly it would be permissible to put oneself in a situation where one will be without a [[minyan]] as long as the time for that [[tefillah]] did not arrive, similar to the Baal HaMoer who permits boarding a boat 3 days before [[Shabbat]] even if one might need to violate [[Shabbat]] for Pikuach Nefesh. (The reason for 3 days is that there is an extension of [[Shabbat]] into the last three days of the week, however, the obligation of [[tefillah]] only applies at the time of [[prayer]]). However, he strongly rejects this by saying that putting oneself in a situation of missing praying with a [[minyan]] because it would be out of one's control to get a [[minyan]] in one's destination is totally dissimilar to violating [[Shabbat]] for Pikuach Nefesh which is permitted. He says that going to such a place is like not building a [[Sukkah]] for [[Sukkot]] and trying to claim that it is out of one's control to sit in the [[Sukkah]]. He continues that perhaps the exemption from traveling more than a [[mil]] to find a [[minyan]] is not because of it being out of one's control, but that the obligation of [[minyan]] was removed by chazal for someone at such a distance, similar to someone beyond a certain distance at the time of korban [[pesach]], then perhaps there would not be a prohibition to put oneself in such a situation. He leaves the question whether there is an obligation to find oneself in a place where there is a [[minyan]] (before the time of [[tefillah]]) unanswered, nonetheless, it is certain that the correct righteous practice would be not to put oneself in such a situation.] [http://www.yutorah.org/lectures/lecture.cfm/743095/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Minyan:_Cake_or_Icing Rabbi Aryeh Lebowitz] explained that this question would be dependent on another dispute whether [[davening]] in a [[minyan]] is an absolute obligation or an added feature to [[davening]]. </ref> However one should not go on a tiyul (trip) if it means missing praying with a [[minyan]]. <Ref>Rav Nevinsal in BeYitzchak Yikra 90:18 </ref>

==Missing Minyan in order to Host Guests==
# Do not leave a guest in order to go daven. Welcoming guests (hachsanat orchim) overrides [[davening]] in a [[minyan]]. <Ref>Halichot Shlomo (chapter 5 note 25 pg 66) </ref>
==Missing Minyan in order to Daven Vatikin==
# Someone who usually davens [[vatikin]] should daven [[vatikin]] even if one day he is not able to get a [[minyan]]. <Ref>Halichot Shlomo 5:17 </ref>
==Missing Minyan Because One Is Sick==
# One is only exempt in cases of extenuating circumstances such as someone not feeling well and even in such a case one should at least pray at the time of the Tzibbur. <Ref>Shulchan Aruch 90:9, Mishna Brurah 90:29 </ref>
==Missing Minyan Because of Learning==
# Someone who’s learning is his “occupation”, meaning that one does not waste any time not learning except for the absolutely necessary activities, may daven without being part of a [[minyan]] from time to time, however, nowadays using this leniency is highly discouraged. <Ref>Rama 90:18, Mishna Brurah 90:56, Piskei Teshuvot 90:23 writes that this leniency is discouraged but there is what to rely on and quotes the son of the Chafetz Chaim who writes about his father when writing the Mishna Brurah would go ten hours at a time learning without eating or even stopping for [[mincha]]. </ref> Therefore, even if one is involved in learning one should make sure to daven with a [[minyan]] and there is an added seriousness for such a person to daven with a [[minyan]] so that others do not judge him incorrectly or mistakenly learn out of his actions that davening in a [[minyan]] is unimportant. <Ref>Shulchan Aruch 90:18, Mishna Brurah 90:29, 57, See Sh”t Igrot Moshe 2:27 regarding missing [[minyan]] for learning </ref>
# If one came late to the set [[minyan]] and going to a later one will cause you to miss learning in a chevruta, one should still daven with the later minyan. <Ref>Mishna Brurah 90:56 writes that one who is going to give a shuir to the public may not miss out on the opportunity in order to go to a [[minyan]]. Halichot Shlomo 5:16 adds that even if one will only miss learning with a chevruta one should not go to the [[minyan]]; BeYitzchak Yikra (Rav Nevinsal) 90:18 writes that if a student in a yeshiva eats and sleeps by the yeshiva it is an imperative to daven in the yeshiva [[minyan]] and it is forbidden to daven in an even holier place such as by the Kotel because of Mitzvah HaBah BeAvierah! </ref>
# If it is going to cause a loss of teaching Torah in public such as if one will miss giving a public shuir, one should miss [[minyan]] in order not to miss that opportunity of giving shiur. <Ref>Mishna Brurah 90:56 writes that one who is going to give a shuir to the public may not miss out on the opportunity in order to go to a [[minyan]].</ref>

==On an Airplane==
# Many poskim rule that one should not make a minyan when flying on an airplane. <ref> Halichot Shlomo page 95, Igrot Moshe OC 4:20, [http://www.torahweb.org/torah/special/2010/rsch_airplanes.html Rabbi Hershel Schachter] </ref>

==Links==
* [http://www.yutorah.org/lectures/lecture.cfm/743095/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Minyan:_Cake_or_Icing Ten Minute Halacha - Minyan: Cake or Icing] by Rabbi Aryeh Lebowitz
* [http://www.yutorah.org/lectures/lecture.cfm/774972/Rabbi_Daniel_Stein/Davening_With_a_Minyan:_Obligation_or_Priority Davening With a Minyan: Obligation or Priority] by Rabbi Daniel Stein

==Sources==
<references/>
[[Category:Prayer]]

Davening with a Minyan

2018-04-09T15:05:16Z

Ikesultan:

A person should make a great effort to daven in a [[minyan]] because of the tremendous holiness of [[Davening|davening]] in a [[minyan]] and because when one prays in a [[minyan]] one's Tefillot are accepted before Hashem. <ref>Shulchan Aruch 90:9 writes that a person should make a serious effort to daven with a [[minyan]] and one is only exempt to do so in extenuating circumstances. Mishna Brurah 90:28 emphasizes the importance of [[Davening|davening]] with a [[minyan]] and that the most important part of [[Davening|davening]] with a minayn is [[Shmoneh Esrei]]. Kitzur Shulchan Aruch 12:7 writes that Hashem does not reject the [[Tefillah]] of a congregation even if there are wicked people in the congregation. See Halichot Shlomo (chapter 5 note 52 pg 66) who records an incident in which for health reasons a certain person was only able to leave the house once a day and Rav Shlomo Zalman said he can use that one time to go to work instead of going to daven in a [[minyan]] because being social will make him feel better. </ref> Some hold that there is a rabbinic obligation to go to a minyan and joining is a Biblical mitzvah in the enhancement of one's Tefillah,<ref>Igrot Moshe OC 4:68 explains that it is forbidden to daven a Tefillah in a place where one knows that one won't be answered. Since davening with a minyan is a certain way to increase the ability of one's Tefillah to be answered (Brachot 8a) it is considered a Biblical enhancement of Tefillah to daven with a minyan. However, the actual obligation to go out of one's way to go daven in a minyan is only rabbinic (Pesachim 46a). [https://www.torahanytime.com/#/lectures?v=59069 Rav Yitzchak Yosef (Motzei Shabbat Shemini 5778 around min 15)] explained that going to a minyan is an obligation and Shulchan Aruch's language is only meant to exempt someone sick.</ref> while others hold it is a very important religious value that one should not forgo but not an absolute obligation.<ref>The Netsiv in Meromei Sadeh 6b s.v. kol writes that someone who always goes to a minyan it is considered a good practice that after doing it consistently it is an obligation upon to keep it like a vow. [https://www.yutorah.org/sidebar/lecture.cfm/884871/rabbi-hershel-schachter/berachos-9-6ab-tefillah-betzibbur-echad-hashem-s-tefillin-min-hamuttar-beficha-shaveh-kessef-makom-kavua-davening-direction/ Rav Hershel Schachter (Brachot Shiur 9 beginning)] explained that the Netsiv holds that there's no rabbinic obligation to daven in a minyan, however, being that one's Tefillah stands a better change of being answered in a minyan (Brachot 8a) it is very important value to daven in a minyan. </ref>

==Being Enthusiastic to Go to Minyan==
# It is praiseworthy for one to run to shul<ref> BI"H, Perashat Miketz, 2 </ref>, demonstrating one's eagerness to do mitzvot.
==Where to Go to Minyan==
# If one has the choice of going to a closer shul or a farther shul, one may choose the latter option, as one gets more reward for one's journey (Sechar Pesiot, but one must understand that it comes at the opportunity cost of Talmud Torah and could possibly entail Shmiras Eynayim issues.<ref>Yechave Daat 2:9, note the Torah Lishmah quotes that one only gets extra Sechar Pesiot for walking, not driving.</ref>
==Coming to Minyan Early==
# One should make an effort to be one of the first ten people for the [[minyan]].<Ref>Shulchan Aruch 90:14</ref>
==What Parts of Davening Require there to Be a Minyan?==
# A congregation may not say [[Kaddish]], [[Kedusha]], or [[Barchu]] with less than a [[minyan]], meaning a quorum of ten adult men.<ref>Shulchan Aruch 55:1</ref>
## If there is a [[minyan]] of ten adult males, but four of them already davened, the congregation may still say [[Kaddish]], [[Barchu]], and [[Kedusha]]. <ref> Shulchan Aruch 69:1 Mishna Brurah 69:8, Yalkut Yosef (90:14, Sherit Yosef 2 pg 341) </ref>
# According to the halacha, it is permissible to start [[Chazarat HaShatz]] even if 4 people in the [[minyan]] are still [[davening]] the silent [[Shmoneh Esrei]]. However, it is better to wait until there are ten who are able to answer before starting [[Chazarat HaShatz]].<ref>Halacha Brurah 55:18-9, Mishna Brurah 55:32</ref>
==What is Considered Davening with a Minyan?==
# Is davening Shemona Esrei when the tzibur is davening a different Shemona Esrei is that considered tefillah btzibur? Many achronim that it is considered tefillah btzibur, while many others disagree.<ref>
* Magen Avraham 90:16 and 236:3 writes that it isn't. His proof is from Avoda Zara 4b that forbad davening Mussaf on Rosh Hashana at home within the first three hours of the day when the Tzibur is davening Shacharit in Shul. However, the Eliya Rabba 236:7 argues that it is considered tefillah btzibur if you are actually in the shul. Tzlach Brachot 6a writes that even the Magen Avraham would agree with the Eliya Rabba if he was actually in the shul together. Magen Giborim A"H 90:14, Pri Megadim M"Z 236:4, and Mishna Brurah 90:30 agree. [However, Halacha Brurah 90:26 proves that this Tzlach is incorrect because of the Magen Avraham 236:3.]
* Rav Yitzchak Elchanan in Bear Yitzchak 20 proves from the Yerushalmi Brachot 4:6 that the Magen Avraham is correct that it isn’t considered tefillah btzibur even if you’re in the same shul davening together with them a different Shemona Esrei unlike the Tzlach. Igrot Moshe OC 4:68 argues with his proof but agrees with the Magen Avraham. Halacha Brurah 90:26 cites the dispute. Shalmat Chaim 113 agrees with the Tzlach but see the footnote which understands that he never meant that.
* See Dirshu 90:32 who cites the Chavaselet Hasharon 2 and Orchot Rabbenu v. 1 p. 51 that even the Tzlach never meant that it is considered tefillah btzibur. </ref>
# Someone from Diaspora who is davening a weekday Shemona Esrei with an Israeli minyan on the second day of Yom Tov that is considered Tefillah Btzibur.<ref>Yom Tov Sheni Khilchato (9:6 cited by Dirshu 90:32) quoting Rav Shlomo Zalman Auerbach and Rav Elyashiv</ref> In the opposite case with an Israeli in the Diaspora davening a weekday Shemona Esrei with the congregation davening a Yom Tov Shemona Esrei is a dispute if that is Tefillah Btzibur.<ref>Yom Tov Sheni Khilchato (ch. 3 fnt. 43-5, cited by Dirshu 90:32)</ref>

==Who Counts for a Minyan?==
# A minimum of ten Jewish free adult men are necessary to form a [[minyan]]<Ref>Shulchan Aruch, Orach Chayim 55:4</ref>.
# A child can't be counted for a minyan. There is an opinion who allows counting a child for the tenth person if there's nine other adults. Ashkenazim can rely on that upon in an extenuating circumstance.<ref> Rabbi Yehoshua Ben Levi (Brachot 47b) said that a child can be counted for a minyan. The Rif doesn't count this statement. The Ramban (Milchamot 35b) explains that the Rif held it wasn't accepted since the gemara on 48a says we don't follow any of the earlier statements on the topic of minyan and zimmun. Ravyah (cited by Mordechai Brachot 172), Rambam Tefillah 8:4, and Rashba Brachot 48a s.v. veleyt agree. However, Tosfot 48a s.v. veleyt quotes Rabbenu Tam who held that Rabbi Yehoshua Ben Levi was never rejected. The Ri disagreed and adds that Rabbenu Tam himself never followed his opinion in practice. Rosh Brachot 7:20 and Mordechai Brachot 172 quote the dispute of Rabbenu Tam and Ri and add that Rav Hai Goan agreed with Rabbenu Tam. Baal Hameor Brachot 35b agrees with Rabbenu Tam. (Raavad on Rif implies he disagrees with the Raavad.)
* Orchot Chaim (Tefillah 73) records a story in which the Rabbenu Shimshon put a town in excommunication for disobeying his ruling and counting a child for a minyan. On the the opposite extreme the Kolbo ch. 11 at the end writes that the minhag of all of Yisrael is to count a child for a minyan. Bet Yosef 55:4 writes that this is an exaggeration.
* Tosfot s.v. veleyt writes that even according to Rabbenu Tam you can only count one child and not multiple children. However, the Baal Hameor suggests that you can even count up to four children as long as there's six adults. Mordechai Brachot 172. Magen Avraham 55:5 writes that even in extenuating circumstances we only follow Rabbenu Tam and not the Baal Hameor. Mishna Brurah 55:24 agrees.
* Tosfot writes that there's no advantage of having the child hold a sefer torah because a sefer torah isn't a person and doesn't add anything for a minyan. The Rama 55:4 writes that those who counted a child for a minyan didn't have them hold a sefer torah. Magen Avraham 55:4 writes that in his day the minhag was to count a child specifically holding a sefer torah.
* Shulchan Aruch 55:4 rules that one can't count a child for a minyan at all. Rama argues that there's what to rely upon in extenuating circumstances.</ref> Many poskim say not to rely on that opinion even in an extenuating circumstance.<ref>Mishna Brurah 55:24 writes that the Levush writes that the minhag is that we never rely on counting a child and also many poskim hold that one shouldn't count a child even in extenuating circumstances.</ref>
# Though a deaf-mute is generally assumed to have the status of a Shoteh, there is much debate as to whether or not he is considered a Bar Da'at and can count for a [[minyan]] if he attended a special education school and learned how to communicate. As such, if there are only ten people, one may count him for a [[minyan]] but should only do a short Chazara, so as not to risk too many Berachot Levatala.<ref>Yechave Daat 2:6</ref>
===If Some of the Minyan Left Early===
# If there are only 10 men in the [[minyan]], none of them may leave in middle. However, if there are more than 10 men, those who are in excess of 10 may leave if they already heard [[Barchu]], [[Kedusha]], and all the Kaddishim. <Ref>The Yerushalmi Megillah 4:4 writes that it is forbidden for someone to leave a minyan and upon him the pasuk says that one who abandons Hashem will be destroyed (Yishayahu 1:28). This is quoted by the Rif Megillah 13b, Rosh Megillah 4:7, Rambam Tefillah 8:6, and Bet Yosef 55:2. Darkei Moshe 55:1 cites Mordechai Megillah 810 who says that if there's still a minyan left it is permitted to left the minyan. Rama 55:2 codifies this. Kitzur Shuchan Aruch 15:10 and Mishna Brurah 55:14 clarify that it is only permitted to leave if there's still a minyan left and one already heard every Barchu, Kedusha, and Kaddish until Aleinu.</ref> If one already heard the Barchu, Kedusha, and Kaddishim and by leaving there won't be a minyan he may not leave in the middle of Kaddish, Kedusha, or any activity that requires a minyan but he may do so between activities. For example, if he was part of the minyan for Kedusha he may not leave until after the Kaddish Shalem after Shemona Esrei since that is one unit. However, if he was part of a minyan for Barchu he may leave before Chazarat Hashatz.<ref>Mishna Brurah 55:12</ref>
# After the fact, if there are less than ten men left, they one's left are allowed to finish what they had started as long as there are at least 6 men left. <Ref>Kitzur Shulchan Aruch 15:10 </ref>
## If the Shaliach Tzibbur began [[Chazarat HaShatz]] he may finish Chazara including [[Kedusha]], but there is no [[Nesiyat Kapayim]] and he may not say [[Kaddish]] after the Chazara. <Ref>Kitzur Shulchan Aruch 15:10 </ref>
## If the [[minyan]] began [[Kriyat HaTorah]] and then part of the [[minyan]] left (four or less), the one's remaining may finish the Kriyah but may not do Hosafot and the Maftir is said without brachot. <Ref>Kitzur Shuclhan Aruch 15:10 </ref>

==Missing a Minyan for Business Purposes==
# It is permissible to miss a [[minyan]] in order to prevent a loss of money, however, it is forbidden if it is just a loss of a potential profit. <Ref>Mishna Brurah 90:29 </ref>
==Missing a Minyan for Vacation ==
# A person should not travel from a place where there is a [[minyan]] to a place where there is no [[minyan]] unless there is a serious health need, [[parnasa]] (financial support for oneself and family) need, or mitzvah need. <Ref> Halichot Shlomo (5:4 pg 61) writes that for [[parnasa]], health, or mitzvah needs one may travel to a place where one will not be able to find a [[minyan]].
* Theoretical discussion: [Rav Zalman Nechemyah Goldberg (Halichot Shlomo (page 72 and 358) at first writes that seemingly it would be permissible to put oneself in a situation where one will be without a [[minyan]] as long as the time for that [[tefillah]] did not arrive, similar to the Baal HaMoer who permits boarding a boat 3 days before [[Shabbat]] even if one might need to violate [[Shabbat]] for Pikuach Nefesh. (The reason for 3 days is that there is an extension of [[Shabbat]] into the last three days of the week, however, the obligation of [[tefillah]] only applies at the time of [[prayer]]). However, he strongly rejects this by saying that putting oneself in a situation of missing praying with a [[minyan]] because it would be out of one's control to get a [[minyan]] in one's destination is totally dissimilar to violating [[Shabbat]] for Pikuach Nefesh which is permitted. He says that going to such a place is like not building a [[Sukkah]] for [[Sukkot]] and trying to claim that it is out of one's control to sit in the [[Sukkah]]. He continues that perhaps the exemption from traveling more than a [[mil]] to find a [[minyan]] is not because of it being out of one's control, but that the obligation of [[minyan]] was removed by chazal for someone at such a distance, similar to someone beyond a certain distance at the time of korban [[pesach]], then perhaps there would not be a prohibition to put oneself in such a situation. He leaves the question whether there is an obligation to find oneself in a place where there is a [[minyan]] (before the time of [[tefillah]]) unanswered, nonetheless, it is certain that the correct righteous practice would be not to put oneself in such a situation.] [http://www.yutorah.org/lectures/lecture.cfm/743095/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Minyan:_Cake_or_Icing Rabbi Aryeh Lebowitz] explained that this question would be dependent on another dispute whether [[davening]] in a [[minyan]] is an absolute obligation or an added feature to [[davening]]. </ref> However one should not go on a tiyul (trip) if it means missing praying with a [[minyan]]. <Ref>Rav Nevinsal in BeYitzchak Yikra 90:18 </ref>

==Missing Minyan in order to Host Guests==
# Do not leave a guest in order to go daven. Welcoming guests (hachsanat orchim) overrides [[davening]] in a [[minyan]]. <Ref>Halichot Shlomo (chapter 5 note 25 pg 66) </ref>
==Missing Minyan in order to Daven Vatikin==
# Someone who usually davens [[vatikin]] should daven [[vatikin]] even if one day he is not able to get a [[minyan]]. <Ref>Halichot Shlomo 5:17 </ref>
==Missing Minyan Because One Is Sick==
# One is only exempt in cases of extenuating circumstances such as someone not feeling well and even in such a case one should at least pray at the time of the Tzibbur. <Ref>Shulchan Aruch 90:9, Mishna Brurah 90:29 </ref>
==Missing Minyan Because of Learning==
# Someone who’s learning is his “occupation”, meaning that one does not waste any time not learning except for the absolutely necessary activities, may daven without being part of a [[minyan]] from time to time, however, nowadays using this leniency is highly discouraged. <Ref>Rama 90:18, Mishna Brurah 90:56, Piskei Teshuvot 90:23 writes that this leniency is discouraged but there is what to rely on and quotes the son of the Chafetz Chaim who writes about his father when writing the Mishna Brurah would go ten hours at a time learning without eating or even stopping for [[mincha]]. </ref> Therefore, even if one is involved in learning one should make sure to daven with a [[minyan]] and there is an added seriousness for such a person to daven with a [[minyan]] so that others do not judge him incorrectly or mistakenly learn out of his actions that davening in a [[minyan]] is unimportant. <Ref>Shulchan Aruch 90:18, Mishna Brurah 90:29, 57, See Sh”t Igrot Moshe 2:27 regarding missing [[minyan]] for learning </ref>
# If one came late to the set [[minyan]] and going to a later one will cause you to miss learning in a chevruta, one should still daven with the later minyan. <Ref>Mishna Brurah 90:56 writes that one who is going to give a shuir to the public may not miss out on the opportunity in order to go to a [[minyan]]. Halichot Shlomo 5:16 adds that even if one will only miss learning with a chevruta one should not go to the [[minyan]]; BeYitzchak Yikra (Rav Nevinsal) 90:18 writes that if a student in a yeshiva eats and sleeps by the yeshiva it is an imperative to daven in the yeshiva [[minyan]] and it is forbidden to daven in an even holier place such as by the Kotel because of Mitzvah HaBah BeAvierah! </ref>
# If it is going to cause a loss of teaching Torah in public such as if one will miss giving a public shuir, one should miss [[minyan]] in order not to miss that opportunity of giving shiur. <Ref>Mishna Brurah 90:56 writes that one who is going to give a shuir to the public may not miss out on the opportunity in order to go to a [[minyan]].</ref>

==On an Airplane==
# Many poskim rule that one should not make a minyan when flying on an airplane. <ref> Halichot Shlomo page 95, Igrot Moshe OC 4:20, [http://www.torahweb.org/torah/special/2010/rsch_airplanes.html Rabbi Hershel Schachter] </ref>

==Links==
* [http://www.yutorah.org/lectures/lecture.cfm/743095/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Minyan:_Cake_or_Icing Ten Minute Halacha - Minyan: Cake or Icing] by Rabbi Aryeh Lebowitz
* [http://www.yutorah.org/lectures/lecture.cfm/774972/Rabbi_Daniel_Stein/Davening_With_a_Minyan:_Obligation_or_Priority Davening With a Minyan: Obligation or Priority] by Rabbi Daniel Stein

==Sources==
<references/>
[[Category:Prayer]]

Zimmun

2018-04-09T14:55:05Z

Ikesultan: /* A Zimmun of Ten */

==Shir HaMaalot==
# One should say [[Al Neharot Bavel]] before [[benching]] after a meal and on days when there’s no [[tachanun]] one should say [[Shir HaMaalot]] BeShuv Hashem instead. The minhag is to say [[Shir HaMaalot]] at Seudot mitzvah as well. <Ref>Kitzur Shulchan Aruch 42:5, Mishna Brurah 1:10,11, Piskei Teshuvot 1:14 in the footnote. See also [http://www.yutorah.org/lectures/lecture.cfm/744860/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Al_Naharos_Bavel_and_Shir_Hama'alos Rabbi Aryeh Lebowitz on the Ten Minute Halacha].</ref>
==Obligation of Zimmun==
# If three people eat together are obligated to make a Zimmun before [[benching]] (making [[Birkat HaMazon]]). <ref> S”A 192:1 </ref> Chazal based it on the pasuk “גדלו לה" אתי ונרוממה ה" יחדיו” <ref> Tehilim 34 </ref> and “כי שם ה" אקרא הבו גודל לאלוקונו” <ref> Devarim 30. Gemara [[Brachot]] 45 quoted by the Mishna Brurah 192:1. </ref>.
# Most authorities consider Zimmun to be a rabbinic obligation. <ref> Pri Megadim (A”A 197:2) writes that most authorities consider zimmun to be of rabbinic obligation. Chaye Adam 48:1 writes that Zimmun is derabbanan and some say it’s Deoritta. Chazon Ish (31:1) argues that Zimmun should be Deoritta. </ref>
# Zimmun could be said in any language as the purpose is to introduce the [[benching]] orally and join the group together to praise Hashem. <ref> Zohar (Balak pg 186b) writes that it’s important to precede [[benching]] with “give us a cup to bench” in Hebrew or Aramaic to introduce the [[benching]] to bring the [[kedusha]]. Mishna Brurah 192:2 quotes this and writes the minhag ashkenaz was to say Zimmun in Yiddish “Rabbotei Mir Velin Benchin”. Kol Bo (Siman 25) emphasizes the group merit of the zimmun. </ref>
# Some say that answering Zimmun is considered one of a person’s hundred [[Brachot]] every day. <Ref> Sefer Keysad Mezamnin 1:22 </ref>
==Who Should be Given the Honor of Zimmun?==
# If there are guests, the homeowner should honor one of the guests with zimmun and he can even choose one of them who isn't the greatest talmid chacham.<ref>Shulchan Aruch 201:1, Mishna Brurah 201:4</ref>
# If there's no guests, a talmid chacham should be given first right to lead zimmun, afterwards a kohen should be given the right. If the kohan isn't a talmid chacham and there's also a talmid chacham there the talmid chacham may not say that he's giving the zimmun to the kohan based on rights of a kohan but he may give him permission to do the zimmun.<ref>Shulchan Aruch 201:2. The Gemara Megillah 28a explains that a talmid chacham who gives the zimmun to the kohan as a right of him being a kohen it is a disgrace to the Torah.</ref>
# There is no difference for zimmun if the person leading zimmun ate a kezayit of bread and isn't full or whether he's full. Similarly, there's no difference if he ate and drank or just ate. That is only for leading zimmun but not if one person is actually being motzei another person their obligation in Birkat Hamazon.<ref>Mishna Brurah 197:23 writes that even though regarding the obligation of Birchat Hamazon it matters if a person only ate a kezayit or is full or whether they drank, if everyone is fulfilling their own obligation it isn't relevant for zimmun.</ref>

== Who has the obligation?==
# There is only an obligation to have a zimmun if three or more people eat together. The three conditions to be considered “together” is that those who are eating 1) eat while seated, 2) sit at one table, and 3) start or end the meal together. <ref> Shulchan Aruch 193:2 writes that a third person can join two that already started eating if he is “Koveh” (establishes his place) with them. Mishna Brurah 193:21 writes that if one doesn’t eat while sitting and eat at the same table one isn’t considered as being Koveh with the others. Magen Avraham 195:2 and Mishna Brurah 197:3 also include the requirement of sitting at the same table. </ref> They are considered starting together if they all start to eat the first kezayit of bread while the others are still eating that first kezayit.<ref>Tosfot Brachot 45a s.v. shelosha, Vezot Habracha p. 131 citing Rav Elyashiv and Rav Tzvi Weber. He also quotes Rav Sheinberg who said that if they went to wash at the same time it is like they started together.</ref>
===Zimmun When They Didn't Establish Together===
# If two groups ate in different places in the same house and they could see from one group to another, if they have intent (when they began the meal) to join for Zimmun they may join, however, if if they didn’t have intent, then according to Sephardim they may not join for Zimmun, but according to Ashkenazim it’s a dispute whether they may join for zimmun. <Ref>Shulchan Aruch OC 195:1, Mishna Brurah 195:6 </ref>
## If in a school or yeshiva, the students go to lunch at the same time, the group can make Zimmun together even if they sit at separate tables as long as they can see from one table to another. Even if they don’t have enough at each table to make their own Zimmun of ten, they can join together to make a Zimmun of ten. However, it’s preferable that they one time actual say verbally that they intend to eat together. <ref> Yalkut Yosef (vol 3 pg 375) </ref>
# If three people aren’t obligated to make Zimmun as they didn’t join their meals together sitting, on the same table, and starting or finishing together they may not have a zimmun.<ref> Rama 193:3 writes that even if three people aren’t obligated in Zimmun it’s preferable that they make Zimmun because of Berov Am Hadrat Melech, that it’s preferable to honor Hashem in multitudes. Mishna Brurah 193:23 writes that the same would apply if there are more than 3 people. However, Magen Avraham in name of many poskim that since one can’t fulfill the [[Birkat HaMazon]] for another person one is also not allowed to make a zimmun together. Mishna Brurah 193:24 concludes that the Magen Avraham is more logical. Vezot Habracha p. 134 concurs.</ref> Some say that if they sat together but they just started and ended at different times they that they can have a zimmun together.<ref>Rav Shlomo Zalman Auerbach (Minchat Shlomo Brachot 45a cited by Dirshu 193:22)</ref>

==If a Member of the Zimmun Left or Benched==
# If three ate together and were obligated in Zimmun and one forgot about Zimmun and said [[Birkat HaMazon]] then the other two can say zimmun with the third. <Ref>Shulchan Aruch 194:1 </ref> However, if one of the group answered Zimmun with another group he can’t answer another zimmun of three. <Ref>Rama 194:1 </ref>
# If three ate together and one person left he could be called back and Zimmun could be said even if he’s standing by the door next to them, however he should say [[Birkat HaMazon]] where he ate. However, if ten people ate together and one left he should be called back and everyone should sit down for Zimmun. <Ref>Gemara Brachot 45b, Shulchan Aruch OC 194:2, Mishna Brurah 194:8 </ref>

==A Zimmun of Ten==
# If ten people ate bread together, they are supposed to add the word Elokenu in the Zimmun.<ref>Shulchan Aruch 192:1</ref>
# If seven people ate bread and three people ate a [[kezayit]] of another food or drank a [[reviyit]] of a drink<ref>The Kol Bo 25 cited by Bet Yosef has a doubt whether those joining have to eat a kezayit or reviyit of drink to join or anything is sufficient. Shulchan Aruch rules that a kezayit of food or reviyit of drink is necessary.</ref> other than water, they can join together for a Zimmun with the insertion of Elokenu. If there are only six people who ate bread they can't make a Zimmun with Elokenu. <ref>Shulchan Aruch 197:2. Rav is quoted in Gemara Brachot 48a as saying that if one of the ten ate a vegetable he can join for a zimmun. Tosfot s.v. tisha adds that even drinking counts like eating. Rambam Brachot 5:8, Tur and Shulchan Aruch 197:2 codify this gemara.
* Rabbi Zeira asked whether two or three people who ate a vegetable can join and Rav Yehuda told him that they could. Rabbi Zeira didn't ask whether four who ate vegetables can join because he thought that you need a significant majority. Rabbi Yirmiya argued that four could join which there is still a majority of those who had bread. Rashi understands that Rabbi Zeira didn't ask original because of his idea but really he regretted that he didn't ask about four. The Bet Yosef 197:2 explains for the Rambam and others that Rabbi Zeira was steadfast in his opinion that four can't join. Interestingly, the Or Zaruah 1:197 cited by Bet Yosef in fact holds that four can join. Shulchan Aruch doesn't hold like the Or Zaruah.</ref>
# According to Sephardim, one doesn't have to stand for the word Elokenu in the Zimmun. <ref>Halacha Brurah 192:12</ref> Some Ashkenazim have the custom to stand for the word Elokenu in a zimmun of ten, however those who don't stand have what to rely on.<Ref>Sh"t Bear Moshe 1:2 compares standing for Elokenu of zimmun to standing for barchu and concludes that one should stand but if one doesn't there is what to rely upon. [https://www.yutorah.org/sidebar/lecture.cfm/897474/rabbi-hershel-schachter/berachos-87-44b-45b-lishmor-chukav-zman-tefillin-muktzeh-mayim-letzmao-zimmun-/ Rav Schachter (Brachot Shiur 87 at the end)] said that Rav Soloveitchik's minhag was not to stand for Elokenu of zimmun of ten but those who do stand think that it is like a dvar shebekedusha (Kesef Mishna Brachot 5:7).
* Is Zimmun a Dvar Shebekedusha? The Rambam Brachot 5:7 writes that even though women can have a zimun on their own they can’t have a zimun of ten with Elokenu. (Interestingly, the Sefer Meorot Brachot 45a argues on the Rambam.) Kesef Mishna Brachot 5:7 explains that a zimun with Elokenu is a dvar shebekedusha. Meiri Brachot 47b s.v. nashim, Bach 199:7, Perisha 199:16, Ateret Tzvi 199:5, and Mishna Brurah 199:15 agree with this statement explicitly. However, Even Haazel Brachot 5:7 and Divrei Yirmiyahu Brachot 5:7 argue that zimun with Elokenu really isn’t a dvar shebekedusha but requires a minyan for the respect of Hashem’s name (Brachot 45b) and that’s why a child can join for zimun. (See Meiri who tries to address this.) Kavod Yom Tov Brachot 5:7 provides a compromise calling it a minor dvar shebekedusha.</ref>

==Two who ate together==
# Three who ate together must do Zimmun and each one is not allowed to leave the Zimmun. However, if there’s six or more in the Zimmun, the group is allowed to split into two groups of three. If there’s ten then each one isn’t allowed to leave the Zimmun as they are obligated in ZImmun with a mentioning of Hashem’s name. However, if there’s twenty the group may split into two groups of ten. <Ref>S”A 193:1 </ref>
# Some say that it’s always preferable to join together in a larger group while others contend that once one is joining in a group of three or ten there’s no obligation to join in a larger group. <Ref>Rama 193:2, Mishna Brurah 193:11 </ref>
# If three people ate together in the beginning or they finished together (and it’s considered as if they finished together if they still would eat something had if be brought to them) then there’s an obligation of Zimmun. <Ref>Mishna Brurah 193:19 </ref>
# Two who ate together aren't obligated in Zimmun and therefore, they should say [[Birkat HaMazon]] to themselves. However, if one of them doesn’t know how to say [[Birkat HaMazon]] and the other does, then the one who knows may say it aloud and fulfill the obligation of the one who doesn't know as long as the one saying has intent to fulfill the obligation of the other, and the one listening has intent to fulfill his obligation. <ref>S”A 193:1 </ref>
# According to some it’s crucial that the one who is listening understand the [[Birkat HaMazon]], while others are lenient and say that such is the minhag. <Ref>Mishna Brurah 193:5 </ref>
===Two Who Ate Bread and a Third Ate Other Foods===
# If two people ate bread and a third person ate a [[kezayit]] of another food, some rishonim hold that they may not join together to make a zimmun, while other rishonim hold that they may join together for a zimmun. Ideally the third person should eat bread and join for a zimmun. If he doesn't want to, they can join for a zimmun of three. <Ref>
* Rif Brachot 35b holds that someone who ate something besides bread can be counted for a zimmun of ten and not for a zimmun of three. Rambam Brachot 5:8, Rashba Brachot 48a s.v. ulinyan, and Sar Mkusi (Tosfot Brachot 48a s.v. tisha) agree. However, the Ri (Tosfot Brachot 48a s.v. tisha), Rabbenu Yonah 35b s.v. vafilu, and Rosh Brachot 7:21 argue that there’s no distinction between a zimun of three and ten and one person who ate something besides bread can join a zimun of three.
* According to Tosfot unlike Rif and Rambam, what do you need to eat? Tosfot 48a s.v. tisha says that anything including a drink is sufficient. Bet Yosef 197:3 cites the Kol Bo 25 who says that you can only join a zimmun of three if you ate mezonot.
* Shulchan Aruch 197:3 writes that there are three opinions as to whether two who ate bread may join in a zimmun with a third person who didn't eat bread. The first opinion holds that one may not join together for a three person zimmun unless all three people ate bread. The second opinion holds that they may join together as long as the third person ate [[mezonot]]. The last opinion holds that as long as the third person ate anything, they may join together for a zimmun. Shulchan Aruch writes that in order to avoid a dispute one should not allow a third person who doesn't want to eat bread to join with the first two who are eating bread. The Mishna Brurah 197:22, however, writes that the minhag is in accordance with the last opinion allowing a zimmun of three as long as the third person ate something. Halacha Brurah 197:12 also writes that some are lenient. Chacham Ovadia Yosef in Sh"t Yechave Daat 4:13 (in the footnote) quotes the Knesset HaGedola who says that the minhag is to allow a zimmun of three as long as the third person ate something. He explains that the only reason Shulchan Aruch said one should avoid such a zimmun is because in his day people used to listen to the [[birkat hamazon]] of the leader of the zimmun, however, nowadays since everyone says the [[birkat hamazon]] to themselves such a zimmun is allowed. Mishna Brurah 197:20 notes that the third person must eat at least a [[kezayit]] in order to obligate a bracha achrona. Kitzur Shulchan Aruch 45:10, Shulchan Aruch 196:3, and BI"H (Korach n. 5) say that ideally the third person joining two others who ate bread for a zimmun should have at least a kazayit of mezonot or wine but it is permissible to join as long as he had a kazayit of any other fruit, vegetable, or drink besides water. </ref>
# If two people eat bread together and a third person ate a [[kezayit]] of another food, if one of those who ate bread said [[Birkat HaMazon]] without Zimmun, many poskim hold that there is no obligation of Zimmun.<ref>Beiur Halacha 194:1 s.v. Echad cites the Eliyah Rabba who has a safek about this and concludes that there is no obligation for Zimmin. He quotes the Maamar Mordechai, Birkei Yosef, and Magen Giborim as agreeing. Sefer Keysad Mezamnin (9:22, p. 123) concurs.</ref>
# If two people eat bread together and a third person ate a [[kezayit]] of another food, if the one who ate the other food said a [[Bracha Achrona]] without Zimmun, there is no obligation of Zimmun.<ref>Chaye Adam 48:1 writes that if two people eat bread together and a third person ate a [[kezayit]] of another food, if the one who ate the other food said a [[Bracha Achrona]] without Zimmun, there is no obligation of Zimmun since the one who ate food other than bread had a non-permanent meal to begin with and has already made a bracha achrona. Sefer Keysad Mezamnin (9:20, p. 122) concurs.</ref>

==Who can join a Zimmun==
===Women===
# Women who ate with a group of men who became obligated to make a zimmun are obligated to join in their zimmun. <ref>Kitzur Shulchan Aruch 45:22</ref>
# Women who ate together are obligated to make a zimmun and even if their are ten woman they say the zimmun as if they were a group of three. <ref>Shulchan Aruch 199:6</ref>

===Children===
# The Ashkenazic minhag is not to include children under Bar mitzvah for zimmun<Ref>Rama 199:10, Kitzur Shulchan Aruch 45:22 </ref>, while the Sephardic minhag is to include children of age 6 who know to whom they are [[saying Birkat HaMazon]]. Some are Machmir for age 9 in general, or, at least, for zimmun BaShem <ref>
====Counting a Kattan in General====
The Gemara (Berachot 47b-48a) has a series of statements about being able to make a zimmun with two people and a Sefer Torah, Shabbat, or just by virtue of the fact that they're both Talmidei Chachamim who can speak in Halacha. Then, the Gemara quotes R' Yochanan that one can make a zimmun with a Kattan Poreach, and then it brings a Baraita to support that. Afterwards, the Gemara says the Halacha does not follow any of the above statements rather, the Halacha follows Rav Nachman that a Kattan who knows to whom we pray may be counted towards a zimmun. The Gemara continues to bring a story about how Rabbah asked young Abaye and Rava whom we recite Birkat Hamazon to and how they answered correctly.
 
* There are three basic approaches in the Rishonim as to how to read the Gemara, resulting in the following opinions regarding whom we count for a zimmun.
# The Rif (Berachot 35a) quotes Rav Hai Gaon who holds one may count any Kattan who knows whom we say Birkat Hamazon to, even from nine or ten years old. Rambam (Bracha 5:7) and Rabbenu Yonah (Brachot 35a s.v. aval) agree. He mentions that a child can be counted from eight or nine years old.
# Rabbeinu Chananel (quoted by Rabbenu Yonah) is of the opinion that a twelve year old, similar to a concept we find by [[Nedarim]] (Mufla Samuch LaIsh), may be counted for a Minyan, if he knows to whom we recite Birkat Hamazon. Ramban (Chidushim Brachot 48a) rejects this opinion saying that it is without proof.
# The Rosh (Berachot 7:20) is strict for a Yerushalmi that one may never count anyone below the age of thirteen for a Minyan. Tosfot 48a s.v. leyt agrees. The Beit Yosef (199:10) adds that the Hagahot Maimoniot (Berachot 5:6), Samag (Aseh 27), and Maharik (Shoresh 49) also hold like the Rosh, and Rabbeinu Yonah testifies that many of his contemporary Chachamim acted that way.
# The Raavad (as quoted by Ramban Chidushim Brachot 48a, see Raavad on Rif Brachot 35b) argues that a child can join for a zimmun of ten and not three. Tur 199:10 quotes Rabbenu Peretz and Rav Hai Goan who make such a distinction. Ramban (Milchamot 35b and Chidushim 48a) argues that there's no difference. Also, the Rambam Brachot 5:7 explicitly writes that there's no distinction. Shulchan Aruch 199:10 rules like the Rambam. How many children can join for a zimun of ten? The Bet Yosef 199:10 cites the Kol Bo (ch. 25) who says that we can even have 3 children. The Baal Hameor Brachot 35b holds that you can join even 4 children for a zimun. The Ramban Milchamot 35b argues only one. Also, the Shiltei HaGiborim Brachot 35a n. 5 citing the Riaz says only one child can join. Magen Avraham 199:6 and Birkei Yosef 199:3 hold like the Riaz to only join one child for a zimun of ten.
* In the end, Shulchan Aruch OC 199:10, rules like the Rif and Rambam against the Rosh. Rabbenu Yonah Brachot 35b s.v. aval writes that a child can join for a zimmun but not for a minyan since for zimmun each person can fulfill their own obligation of Birkat Hamazon, however, for minyan the Dvar Shebekedusha is something that only a congregation can say and not an individual. Magen Avraham 199:6 agrees. The Darkei Moshe 199:4 says their Minhag is like the Rosh. (See Yabia Omer OC 4:9:2-3 and OC 1:42:4 regarding the distinction between using a Kattan for zimmun and not for Tefillah).
====A Lower Age Limit====
The Bet Yosef (199:10) discusses according to those who include a child whether there is a specific age limit. The Rif 35a mentions the child has to be nine or ten, Rabbenu Yonah 35a s.v. katan quotes the Rif as holding eight or nine, and Rambam Brachot 5:7 says seven or eight. The Bet Yosef writes that it seems that these ages aren't specific as long as they really know who they are saying Birkat Hamazon to. However, he cites the Rashba (Berachot 48a s.v. vleyt) and Rivash (Siman 451) both hold that the child needs to be a certain age of Chinuch and not just that he knows to whom he is saying Birkat Hamazon. Shulchan Aruch 199:10 writes that we include a child for zimmun and it isn't clear from what age. Gra on 199:10 assumes that he follows the Rivash.
 
The Magen Avraham 199:6 writes nine or ten. Birkei Yosef 199:4 writes that even though it seems Shulchan Aruch really a child can be counted even as old as six years old, we should be strict for the Magen Avraham since many opinions don't like like the Rif in the first place and it is possible that he himself would only say it from nine years old specifically. In Shiurei Beracha (199:2) he found the Sefer HaOrah of Rashi ch. 44 who also says from the age of nine or ten. The footnotes of Peat David points out that this quote is from the Rif but certainly wasn't authored by Rashi. Machatzit HaShekel 199:6 agrees with Chida.
 
The Maamar Mordechai (199:4) broadens the discussion about this comment of the Magen Avraham. Every child reaches chinuch at a different age, so the Magen Avraham was just picking one and intended for us to be Somech on what it says in Beit Yosef. He disagrees with the Chidah's reading of the Magen Avraham and thinks that it's Lefaresh and not Lachalok, and he finishes by pointing to 284:4.
 
The Kaf HaChaim (199:29) and Piskei Teshuvot (199:5) are Machmir for the Chidah.
 
In Yabia Omer (2:OC:13:11), regarding the how old a child must be for one to answer Amen to his Beracha, Rav Ovadia says that the Chidah strayed from the Kav and there's no need to be Machmir as there's no Beracha Levatala. Therefore, he paskens from six. Elsewhere (OC 8:25:8) he adds a Rov that Chareidi kids know whom they're mevarech to and that one can use a Safek Sefeka if he's not sure if the kid is six.
 
The Ben Ish Chai (Shanah Rishonah Korach 11) says from age nine, but Rav Ovadia (Yabia Omer 9:OC 91:8:3) says Lo Dak (as is Mashma from his Lashon about Maran and the Minhag of Baghdad following Maran), unlike the Kaf HaChaim (199:29) who took it literally. It seems to be Bedaat Maran, so it would depend how you read the Magen Avraham, (like the Chidah or the Maamar Mordechai). Either way, the Ben Ish Chai recommends finding a Gadol if possible.
 
The Ohr Letzion (2:13:11) distinguishes between a zimmun of three and one of ten. For the former, six years old is sufficient, but one should be machmir for a zimmun bashem for nine years. Rav David Yosef (Halacha Berurah 199:13) disagrees on behalf of his father, though there is no Hasaga in Rav Ovadia's Hearot on the volume (9:108).
 
Vezot HaBeracha (pg 132) paskens like Chacham Ben Tzion, and Rav Mordechai Eliyahu comments that he disagrees and even allows for zimmun of ten from age six. The latter emphasizes that each Kattan Lifum Chorfeh, everybody reaches that point of understanding at a different age. The fact that Rav Mordechai Eliyahu holds from age six may be a good indication that he read the Ben Ish Chai like Rav Ovadia.
 
The Birkat Hashem (2:6:25) is also lenient from age six for both 3 and 10, and in footnote 90, he gives three explanations for why we should not follow the Birkei Yosef's Chumra. Firstly, the Chidah might not have meant it LeHoraah, but rather for Yechidim, as he described in Choshen Mishpat 25:6. Next, it's just not Muchrach, and, lastly, had he seen the other Rishonim and understood the Rif, he would have been Chozer Bo.
 
See further in Yechaveh Daat 4:13 and Yitzchak Yeranen 5:11.

</ref>
#Those who include Ketanim may do so for both a zimmun of three and a zimmun of ten<ref>The Tur (199:10) quotes a dispute between the Rambam (5:7), who says he can be Mitztaref for both a regular zimmun and a zimmun baShem, and R' Peretz, who holds that it's only for a zimmun of ten. The Beit Yosef adds that the latter is also the opinion of Rav Hai Gaon, Tosafot (48a DH veleit), and the Mordechai (Berachot 172) quoting Rabbeinu Tam. He explains that they holds such because we're more strict about zimmun of three than a zimmun of ten, however, the Mordechai records that the Rabbeinu Tam didn't want to rely on his opinion in practice. The Orchot Chaim (39) quotes the Raavad (Temim Deim n. 1) as also holding this way because we go out of our way to enable making a zimmun of ten to praise Hashem with His name but a zimmun of three is insufficient reason to for us to accept the minor. The Shulchan Aruch (199:10) paskens like the Rambam.
</ref> but not Panim Chadashot or Sheva Berachot.<ref>The Kaf HaChaim (199:31) quotes Poskim who say that a Kattan may not, however, count towards a Minyan or Panim Chaddashot for Sheva Berachot. This is also the ruling of Rav Mordechai Eliyahu (in his comments to Vezot HaBeracha pg. 132). See also Yalkut Yosef.</ref>
#The Kattan should have have bread in order to be counted for three.<ref>The Birkat Hashem (vol. 2 ch. 6:25 fn. 90) says that to join a zimmun of three, he has to eat bread or Mezonot, not just a vegetable based on a Safek Sefeka. Although, for ten, even a vegetable is sufficient.</ref>
# Contemporary Poskim agree that this does not extend including one Kattan regardless of the size of zimmun.<ref>Rav Yosef Karo (Beit Yosef 199:10) quotes the Kol Bo (Siman 25) that there must always be a Rov Nikar of Gedolim, so a regular zimmun can have a maximum of one Kattan and a zimmun of ten can have up to three.
* The Mishnah Brurah 199:25 quotes the Magen Avraham (199:6) quoting the Shiltei HaGibborim (Berachot 35 1:5) that only one Kattan may be counted. In the Shaar HaTziun (199:14) he says the Magen Avraham and Birkei Yosef both say this bedaat Maran. Upon reading the Birkei Yosef (199:3), it's clear that the Chidah felt Maran actually holds like the Kol Bo, who allows one to use many Ketanim as long as there's a Rov Nikar of Gedolim. Rather, the Birkei Yosef was being Machmir for the Riaz, because many poskim sound that way. This really isn't a Shaylah for Ashkenazim.
* The Kaf HaChaim (199:30), Birkat Hashem (vol. 2 ch. 6:25), Halacha Berurah (199:13), Yalkut Yosef 199:4 (199:6 in Kitzur Shulchan Aruch), and Piskei Teshuvot (199:5) all hold say one may only use one Kattan regardless. The Birkat Hashem quotes many Sepharadi Poskim, such as the Birkei Yosef, Erech HaShulchan (199:2), Kaf HaChaim ibid, Siddur Beit Menuchah, Chessed LeAlaphim, and Yechaved Daat 4:13.</ref>
#If a Sepharadi, Ashkenazi, and Kattan (Sepharadi) eat bread together, they may make a zimmun if the Sepharadi leads. If they're ten total, consisting of eight Sepharadim, and Ashkenazi, and a Kattan, they Sepharadim may make a zimmun baShem, but the Ashkenazim should answer quietly without Hashem's name in a way that no one will notice the omission.<ref>VeZot HaBeracha (pg. 132) quotes the ruling of R' Chaim Pinchas Sheinberg and Rav Mordechai Eliyahu that if a Sepharadi, Ashkenazi, and Kattan eat together, they may make a zimmun and the Sepharadi should be Mezamen. Moreover, Rav Shlomo Zalman Auerbach holds that if they're eight Sepharadim, an Askenazi, and a Kattan, one of the Sepharadim should make a zimmun BaShem, but the Ashkenazi should answer quietly without the Shem. This is also the ruling of the Piskei Teshuvot (199:5) and it's quoted in Yalkut Yosef (Heb-Eng) there.</ref>
#Three Ketanim who eat together may not make their own zimmun<ref>The Perishah had a Girsa in the Tur that ketanim could make their own zimmun, but the Kaf HaChaim (199:18) points out from Maamar Mordechai (199:2) and Yafeh LeLev (199:2) that the Turim printed from the times of Maran and the Bach did not have that Girsa. Neither did the Rambam or Shulchan Aruch themselves. Rav David Yosef (Halacha Berurah 199:14) says that three ketanim who eat together should not make their own zimmun.</ref>
# Ashkenazi Ketanim should still answer to a zimmun that they hear according to how much they ate with those bentching.<ref>The Piskei Teshuvot (199:5) says that they should answer as appropriate to other people's zimmun based on [[Chinuch]] if they ate together with those making a zimmun.</ref>
#Some say that two adult women and a female minor who eat together may make a zimmun.<ref>The Kaf HaChaim (199:21) sounds like they have to be three Gedolot. The Hebrew-English Yalkut Yosef in the footnotes quotes a Maayan Omer (pg 305) that says it's permissible.</ref>

==Zimmun after someone already Benched==
# If three people ate bread together, and one forgot to wait for Zimmun, the other two can do Zimmun with the one who already Benched. <ref> S”A 194:1 writes that if one out of three people in a Zimmun said [[Birkat HaMazon]] they can still make a Zimmun to fulfill the obligation of the two and the one who said [[Birkat HaMazon]] will not fulfill his obligation because a Zimmun must be said before [[Birkat HaMazon]]. </ref>
# If three people ate together, two ate bread and one ate a [[Kezayit]] of something else or drank a [[Revi'it]] of a drink (other than water) are obligated to make Zimmun. <ref> Mishna Brurah 197:20 writes that if one out of three people ate a [[Kezayit]] of a food (other than bread) or drank a reviyat of drinks (other than water), the three people can still make Zimmun. </ref>
# If one of three only had a [[Kezayit]] of another food or a reviyat of drinks, and one of those who ate bread forgot to wait for Zimmun and Benched, the other one who ate bread can no longer make Zimmun. <Ref> Mishna Brurah 197:9 </ref>
# If one of three only had a [[Kezayit]] of another food or a reviyat of drinks, and the one who didn’t eat bread forgot to wait for Zimmun and made [[Bracha Achrona]], the other two who ate bread can no longer make Zimmun. <Ref> Mishna Brurah 194 (Beiur Halacha s.v. Echad Mehem) quotes tha Eliya Rabba who is unsure whether the one who ate bread and didn’t make [[Birkat HaMazon]] can make Zimmun and concludes that since there’s only one who is obligated (and can fulfill their obligation) they can’t make Zimmun. Such is also the opinion of the Birkei Yosef, Mamer Mordechai, and Magen Giborim. </ref>

==Safek Zimmun==
# If there’s a doubt whether Zimmun was made or not (or in general a doubt concerning Zimmun) one should be strict to say Zimmun and in a Zimmun of 10 one shouldn’t add Hashem’s name. <ref> Mishna Brurah (Beiur Halacha 197 s.v. Imahem) quotes the Pri Megadim and Chaye Adam who write that if there’s a safek by zimmun one should say it however by the Zimmun of ten people one shouldn’t say it because it includes Hashem’s name.</ref>
==Eating after the Zimmun==
# If two of the three people want to have a zimmun and one person isn't finished they can have a zimmun and the one who didn't finish will answer the zimmun and then continue to eat and recite birkat hamazon after he finishes eating. <ref>Gemara Brachot 45b, Shulchan Aruch OC 200:1</ref>
# How much of Birkat Hamazon does he have to heard before he can start eating again? Ashkenazim need to wait until the mezamen finishes Hazan Et Hakol, but Sephardim can eat immediately after they hear the mezamen say baruch she'achalnu ubituvo chayinu.<ref>Tosfot Brachot 46a s.v. ad understands that the gemara is discussing when you listen to a zimmun and plan to eat again how much of birkat hamazon do you need to listen to and he says we hold like Rav Sheshet that you need to listen until Hazan Et Hakol. However, the Rosh Brachot 7:12 cites Tosfot and then cites the Rif who follows Rav Nachman who says zimun ends at baruch she'achalnu. Shulchan Aruch 200:2 rule like Rav Nachman and Rama like Rav Sheshet.</ref>
# If one of the three people is finished eating and the other two don't mind they are allowed to be nice and let the one who finished do zimmun and then they'll continue to eat after the zimmun.<ref>Gemara Brachot 45b records the story with Rav Papa and someone else stopped their meal for one other, which the Gemara says isn't necessary but is considered going beyond the letter of the law. Shulchan Aruch 200:1 codifies this.</ref>

==Saying [[Birkat HaMazon]] aloud==
# The original establishment was that the one doing Zimmun would read the entire [[Birkat HaMazon]] out loud. Nowadays, the practice is that everyone say it silently to themselves. <Ref> Vezot HaBracha (pg 128, chapter 14) quotes that Panim Meirot that the original establishment was that one person say it aloud and everyone listen. However, S”A 183:7 writes that the practice that should be followed nowadays is that one person say it aloud and everyone to follow along Bracha by Bracha. </ref>
# According to Ashkenazim it’s preferable to finish the Bracha before the Mezamen (one doing the Zimmun) and then when the Mezamen finishes answer [[Amen]]. According to Sephardim there’s no reason to finish before the Mezamen and if one did, nonetheless, one doesn’t answer [[Amen]]. <Ref>S”A and Rama 183:7, Vezot HaBracha (pg 128, chapter 14) </ref> See further on the [[Birkat HaMazon]] page.
# If it’s difficult to listen to the entire [[Birkat HaMazon]] out loud one should at least listen to the primary part of the Bracha, which according to Sephardim is Birkat Hazimmun (the words “Baruch SheAchalnu…Chayinu”) and according to Ashkenazim is through Birkat HaZan (the first Bracha of [[Birkat HaMazon]]). Therefore according to Ashkenazim the Mezamen (even if he is Sephardi) must say the first Bracha out loud and everyone should say it silently along with the Mezamen. <Ref>S”A and Rama 200:1 identify clearly the crucial part of Zimmun, according to S”A it is the Zimmun of Baruch SheAchalnu and according to the Rama it is including the first Bracha. Mishna Brurah 183:28 holds that Ashkenazim should at least say the first Bracha quietly together with the Mezamen and those who have the minhag that everyone just says it to themselves are mistaken. This is also the opinion of Vezot HaBracha (pg 129, chapter 14) and he warns that not doing so is against the halacha. Vezot HaBracha (pg 335) quotes Rav Wosner in Kovetz MeBet Levi (Nissan 5758) who defends the minhag slightly. Yalkut Yosef (vol 3 pg 371) says that a Sephardi who is a Mezamen for Ashkenazim should say the first Bracha out loud. [https://www.yutorah.org/sidebar/lecture.cfm/897474/rabbi-hershel-schachter/berachos-87-44b-45b-lishmor-chukav-zman-tefillin-muktzeh-mayim-letzmao-zimmun-/ Rav Schachter in Brachot Shiur 87 (min 70)] said that Ashkenazim should have the mezamen say the entire birkat hamazon out loud slowly and everyone say it along with him and if they don't so they aren't fulfilling zimun.</ref>
# According to Ashkenazim, if there’s a large group and those [[benching]] will not hear the Mezamen until the end of the first Bracha it’s preferable for the group to separate into groups of three so that it’s possible to hear the Mezamen until the end of the first Bracha. <Ref>Mishna Brurah 193:17, Vezot HaBracha (pg 129, chapter 14) also quotes the Chazon Ish who argues but still quotes the Mishna Brurah as the primary opinion. </ref>
# It’s preferable that the Mezamen not use a microphone for Zimmun but rather someone with a loud voice do the Zimmun. <Ref>Vezot HaBracha (pg 129, chapter 14) </ref>

==Procedure and Text of Zimmun==
# The Mezamen, who is leading the zimmun, should invite everyone to say [[Birkat HaMazon]]. It may be said in any language. If one wants to say this invitation in Hebrew, one should say "Ten Lanu Kos UNivarech" (if one is [[saying Birkat HaMazon]] over a cup of wine) or "Bau UNivarech" (if one isn't [[saying Birkat HaMazon]] over a cup of wine). If one wants to say this invitation in Aramiac, one should say "Hav Lan UNivarech" or an extended version of this is "Hav Lan VeNivrich LeMalka Iylah Kiddisha", which many Sephardim have the custom of saying. If one wants to say this in Yiddush, the phrase one should say is "Rabbotai Mir Velin Benchin". <ref>The Magen Avraham (Intro to 192) quotes the Zohar which says that words of [[kedusha]] require preparation and that is the basis for the minhag to invite everyone to say Birkat Hamazon. The Magen Avraham writes that the Ashkenazic minhag was to say it in Yiddish with the words "Rabbotai Mir Velin Benchin". The Mishna Brurah 192:2 adds that it may be said in Hebrew with either the phrase "Ten Lanu Kos UNivarech" (if one is [[saying Birkat HaMazon]] over a cup of wine) or "Bau UNivarech" (if one isn't [[saying Birkat HaMazon]] over a cup of wine). The Kitzur Shulchan Aruch 45:6 adds that this invitation could be said in Aramiac with the words "Hav Lan UNivarech." Rav Mordechai Eliyahu (comments to Kitzur Shulchan Aruch 45:12) writes that the Sephardic minhag is to say this invitation in Aramiac with the words "Hav Lan VeNivrich LeMalka Iylah Kiddisha." </ref>
# Those who are participating in the Zimmun should answer to this invitation, according to Ashkenazim, "Yehey Shem Hashem Mivorach MeAtah VeAd Olam", and according to Sephardim, "Shamayim". <ref>The Magen Avraham (Intro to 192), Mishna Brurah 192:2, and Kitzur Shulchan Aruch 45:6 records the Ashkenazic minhag to answer the invitation with the pasuk "Yehey Shem Hashem Mivorach MeAtah VeAd Olam". Rav Mordechai Eliyahu (comments to Kitzur Shulchan Aruch 45:12) writes that the Sephardic minhag is that those participating in the [[Birkat HaMazon]] answer "Shamayim," meaning, that this should be done with the permission of heaven.</ref>
# After the invitation, the mezamen should begin the actual zimmun by saying "Nivarech She'achalnu Meshelo" or with an extended version of "Birshut Malka Iylah Kiddisha UBirshutchem, Nivarach She'achalnu Meshelo", as is the custom of some Sephardim. <ref>Shulchan Aruch 192:1 writes that the mezamen should begin the zimmun by saying "Nivarech She'achalnu Meshelo". Rav Mordechai Eliyahu (comments to Kitzur Shulchan Aruch 45:12) writes that the Sephardic minhag is the mezamen starts the zimmun with the words "Birshut Malka Iylah Kiddisha UBirshutchem, Nivarach She'achalnu Meshelo."</ref>
# Those participating in the zimmun should respond "Baruch She'achlnu Meshelo Ubituvo Chayinu." <ref>Shulchan Aruch 192:1 writes that those participating in the zimmun should respond "Baruch She'achlnu Meshelo Ubituvo Chayinu." </ref>
# Lastly, the mezamen should conclude "Baruch She'achlnu Meshelo Ubituvo Chayinu."<ref>Shulchan Aruch 192:1 writes that the mezamen should conclude "Baruch She'achlnu Meshelo Ubituvo Chayinu."</ref>
# If one hears Zimmun but didn’t eat should answer “Baruch UMevurach Shemo Tamid Leolam VaEd” - ברוך ומבורך שמו תמיד לעולם ועד - which has an acronym בושת לו. <Ref>S”A 198:1, Kitzur Shulchan Aruch 45:20, Vezot HaBracha (pg 129, chapter 14) </ref>

==Sources==
<references/>
[[Category:Brachot]]

Zimmun

2018-04-09T13:47:31Z

Ikesultan: /* Two who ate together */

==Shir HaMaalot==
# One should say [[Al Neharot Bavel]] before [[benching]] after a meal and on days when there’s no [[tachanun]] one should say [[Shir HaMaalot]] BeShuv Hashem instead. The minhag is to say [[Shir HaMaalot]] at Seudot mitzvah as well. <Ref>Kitzur Shulchan Aruch 42:5, Mishna Brurah 1:10,11, Piskei Teshuvot 1:14 in the footnote. See also [http://www.yutorah.org/lectures/lecture.cfm/744860/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Al_Naharos_Bavel_and_Shir_Hama'alos Rabbi Aryeh Lebowitz on the Ten Minute Halacha].</ref>
==Obligation of Zimmun==
# If three people eat together are obligated to make a Zimmun before [[benching]] (making [[Birkat HaMazon]]). <ref> S”A 192:1 </ref> Chazal based it on the pasuk “גדלו לה" אתי ונרוממה ה" יחדיו” <ref> Tehilim 34 </ref> and “כי שם ה" אקרא הבו גודל לאלוקונו” <ref> Devarim 30. Gemara [[Brachot]] 45 quoted by the Mishna Brurah 192:1. </ref>.
# Most authorities consider Zimmun to be a rabbinic obligation. <ref> Pri Megadim (A”A 197:2) writes that most authorities consider zimmun to be of rabbinic obligation. Chaye Adam 48:1 writes that Zimmun is derabbanan and some say it’s Deoritta. Chazon Ish (31:1) argues that Zimmun should be Deoritta. </ref>
# Zimmun could be said in any language as the purpose is to introduce the [[benching]] orally and join the group together to praise Hashem. <ref> Zohar (Balak pg 186b) writes that it’s important to precede [[benching]] with “give us a cup to bench” in Hebrew or Aramaic to introduce the [[benching]] to bring the [[kedusha]]. Mishna Brurah 192:2 quotes this and writes the minhag ashkenaz was to say Zimmun in Yiddish “Rabbotei Mir Velin Benchin”. Kol Bo (Siman 25) emphasizes the group merit of the zimmun. </ref>
# Some say that answering Zimmun is considered one of a person’s hundred [[Brachot]] every day. <Ref> Sefer Keysad Mezamnin 1:22 </ref>
==Who Should be Given the Honor of Zimmun?==
# If there are guests, the homeowner should honor one of the guests with zimmun and he can even choose one of them who isn't the greatest talmid chacham.<ref>Shulchan Aruch 201:1, Mishna Brurah 201:4</ref>
# If there's no guests, a talmid chacham should be given first right to lead zimmun, afterwards a kohen should be given the right. If the kohan isn't a talmid chacham and there's also a talmid chacham there the talmid chacham may not say that he's giving the zimmun to the kohan based on rights of a kohan but he may give him permission to do the zimmun.<ref>Shulchan Aruch 201:2. The Gemara Megillah 28a explains that a talmid chacham who gives the zimmun to the kohan as a right of him being a kohen it is a disgrace to the Torah.</ref>
# There is no difference for zimmun if the person leading zimmun ate a kezayit of bread and isn't full or whether he's full. Similarly, there's no difference if he ate and drank or just ate. That is only for leading zimmun but not if one person is actually being motzei another person their obligation in Birkat Hamazon.<ref>Mishna Brurah 197:23 writes that even though regarding the obligation of Birchat Hamazon it matters if a person only ate a kezayit or is full or whether they drank, if everyone is fulfilling their own obligation it isn't relevant for zimmun.</ref>

== Who has the obligation?==
# There is only an obligation to have a zimmun if three or more people eat together. The three conditions to be considered “together” is that those who are eating 1) eat while seated, 2) sit at one table, and 3) start or end the meal together. <ref> Shulchan Aruch 193:2 writes that a third person can join two that already started eating if he is “Koveh” (establishes his place) with them. Mishna Brurah 193:21 writes that if one doesn’t eat while sitting and eat at the same table one isn’t considered as being Koveh with the others. Magen Avraham 195:2 and Mishna Brurah 197:3 also include the requirement of sitting at the same table. </ref> They are considered starting together if they all start to eat the first kezayit of bread while the others are still eating that first kezayit.<ref>Tosfot Brachot 45a s.v. shelosha, Vezot Habracha p. 131 citing Rav Elyashiv and Rav Tzvi Weber. He also quotes Rav Sheinberg who said that if they went to wash at the same time it is like they started together.</ref>
===Zimmun When They Didn't Establish Together===
# If two groups ate in different places in the same house and they could see from one group to another, if they have intent (when they began the meal) to join for Zimmun they may join, however, if if they didn’t have intent, then according to Sephardim they may not join for Zimmun, but according to Ashkenazim it’s a dispute whether they may join for zimmun. <Ref>Shulchan Aruch OC 195:1, Mishna Brurah 195:6 </ref>
## If in a school or yeshiva, the students go to lunch at the same time, the group can make Zimmun together even if they sit at separate tables as long as they can see from one table to another. Even if they don’t have enough at each table to make their own Zimmun of ten, they can join together to make a Zimmun of ten. However, it’s preferable that they one time actual say verbally that they intend to eat together. <ref> Yalkut Yosef (vol 3 pg 375) </ref>
# If three people aren’t obligated to make Zimmun as they didn’t join their meals together sitting, on the same table, and starting or finishing together they may not have a zimmun.<ref> Rama 193:3 writes that even if three people aren’t obligated in Zimmun it’s preferable that they make Zimmun because of Berov Am Hadrat Melech, that it’s preferable to honor Hashem in multitudes. Mishna Brurah 193:23 writes that the same would apply if there are more than 3 people. However, Magen Avraham in name of many poskim that since one can’t fulfill the [[Birkat HaMazon]] for another person one is also not allowed to make a zimmun together. Mishna Brurah 193:24 concludes that the Magen Avraham is more logical. Vezot Habracha p. 134 concurs.</ref> Some say that if they sat together but they just started and ended at different times they that they can have a zimmun together.<ref>Rav Shlomo Zalman Auerbach (Minchat Shlomo Brachot 45a cited by Dirshu 193:22)</ref>

==If a Member of the Zimmun Left or Benched==
# If three ate together and were obligated in Zimmun and one forgot about Zimmun and said [[Birkat HaMazon]] then the other two can say zimmun with the third. <Ref>Shulchan Aruch 194:1 </ref> However, if one of the group answered Zimmun with another group he can’t answer another zimmun of three. <Ref>Rama 194:1 </ref>
# If three ate together and one person left he could be called back and Zimmun could be said even if he’s standing by the door next to them, however he should say [[Birkat HaMazon]] where he ate. However, if ten people ate together and one left he should be called back and everyone should sit down for Zimmun. <Ref>Gemara Brachot 45b, Shulchan Aruch OC 194:2, Mishna Brurah 194:8 </ref>

==A Zimmun of Ten==
# If ten people ate bread together, they are supposed to add the word Elokenu in the Zimmun.<ref>Shulchan Aruch 192:1</ref>
# If seven people ate bread and three people ate a [[kezayit]] of another food or drank a [[reviyit]] of a drink other than water, they can join together for a Zimmun with the insertion of Elokenu. If there are only six people who ate bread they can't make a Zimmun with Elokenu. <ref>Shulchan Aruch 197:2</ref>
# According to Sephardim, one doesn't have to stand for the word Elokenu in the Zimmun. <ref>Halacha Brurah 192:12</ref> Many Ashkenazim have the custom to stand for the word Elokenu in a zimmun of ten, however those who don't stand have what to rely on.<Ref>Sh"t Bear Moshe 1:2</ref>

==Two who ate together==
# Three who ate together must do Zimmun and each one is not allowed to leave the Zimmun. However, if there’s six or more in the Zimmun, the group is allowed to split into two groups of three. If there’s ten then each one isn’t allowed to leave the Zimmun as they are obligated in ZImmun with a mentioning of Hashem’s name. However, if there’s twenty the group may split into two groups of ten. <Ref>S”A 193:1 </ref>
# Some say that it’s always preferable to join together in a larger group while others contend that once one is joining in a group of three or ten there’s no obligation to join in a larger group. <Ref>Rama 193:2, Mishna Brurah 193:11 </ref>
# If three people ate together in the beginning or they finished together (and it’s considered as if they finished together if they still would eat something had if be brought to them) then there’s an obligation of Zimmun. <Ref>Mishna Brurah 193:19 </ref>
# Two who ate together aren't obligated in Zimmun and therefore, they should say [[Birkat HaMazon]] to themselves. However, if one of them doesn’t know how to say [[Birkat HaMazon]] and the other does, then the one who knows may say it aloud and fulfill the obligation of the one who doesn't know as long as the one saying has intent to fulfill the obligation of the other, and the one listening has intent to fulfill his obligation. <ref>S”A 193:1 </ref>
# According to some it’s crucial that the one who is listening understand the [[Birkat HaMazon]], while others are lenient and say that such is the minhag. <Ref>Mishna Brurah 193:5 </ref>
===Two Who Ate Bread and a Third Ate Other Foods===
# If two people ate bread and a third person ate a [[kezayit]] of another food, some rishonim hold that they may not join together to make a zimmun, while other rishonim hold that they may join together for a zimmun. Ideally the third person should eat bread and join for a zimmun. If he doesn't want to, they can join for a zimmun of three. <Ref>
* Rif Brachot 35b holds that someone who ate something besides bread can be counted for a zimmun of ten and not for a zimmun of three. Rambam Brachot 5:8, Rashba Brachot 48a s.v. ulinyan, and Sar Mkusi (Tosfot Brachot 48a s.v. tisha) agree. However, the Ri (Tosfot Brachot 48a s.v. tisha), Rabbenu Yonah 35b s.v. vafilu, and Rosh Brachot 7:21 argue that there’s no distinction between a zimun of three and ten and one person who ate something besides bread can join a zimun of three.
* According to Tosfot unlike Rif and Rambam, what do you need to eat? Tosfot 48a s.v. tisha says that anything including a drink is sufficient. Bet Yosef 197:3 cites the Kol Bo 25 who says that you can only join a zimmun of three if you ate mezonot.
* Shulchan Aruch 197:3 writes that there are three opinions as to whether two who ate bread may join in a zimmun with a third person who didn't eat bread. The first opinion holds that one may not join together for a three person zimmun unless all three people ate bread. The second opinion holds that they may join together as long as the third person ate [[mezonot]]. The last opinion holds that as long as the third person ate anything, they may join together for a zimmun. Shulchan Aruch writes that in order to avoid a dispute one should not allow a third person who doesn't want to eat bread to join with the first two who are eating bread. The Mishna Brurah 197:22, however, writes that the minhag is in accordance with the last opinion allowing a zimmun of three as long as the third person ate something. Halacha Brurah 197:12 also writes that some are lenient. Chacham Ovadia Yosef in Sh"t Yechave Daat 4:13 (in the footnote) quotes the Knesset HaGedola who says that the minhag is to allow a zimmun of three as long as the third person ate something. He explains that the only reason Shulchan Aruch said one should avoid such a zimmun is because in his day people used to listen to the [[birkat hamazon]] of the leader of the zimmun, however, nowadays since everyone says the [[birkat hamazon]] to themselves such a zimmun is allowed. Mishna Brurah 197:20 notes that the third person must eat at least a [[kezayit]] in order to obligate a bracha achrona. Kitzur Shulchan Aruch 45:10, Shulchan Aruch 196:3, and BI"H (Korach n. 5) say that ideally the third person joining two others who ate bread for a zimmun should have at least a kazayit of mezonot or wine but it is permissible to join as long as he had a kazayit of any other fruit, vegetable, or drink besides water. </ref>
# If two people eat bread together and a third person ate a [[kezayit]] of another food, if one of those who ate bread said [[Birkat HaMazon]] without Zimmun, many poskim hold that there is no obligation of Zimmun.<ref>Beiur Halacha 194:1 s.v. Echad cites the Eliyah Rabba who has a safek about this and concludes that there is no obligation for Zimmin. He quotes the Maamar Mordechai, Birkei Yosef, and Magen Giborim as agreeing. Sefer Keysad Mezamnin (9:22, p. 123) concurs.</ref>
# If two people eat bread together and a third person ate a [[kezayit]] of another food, if the one who ate the other food said a [[Bracha Achrona]] without Zimmun, there is no obligation of Zimmun.<ref>Chaye Adam 48:1 writes that if two people eat bread together and a third person ate a [[kezayit]] of another food, if the one who ate the other food said a [[Bracha Achrona]] without Zimmun, there is no obligation of Zimmun since the one who ate food other than bread had a non-permanent meal to begin with and has already made a bracha achrona. Sefer Keysad Mezamnin (9:20, p. 122) concurs.</ref>

==Who can join a Zimmun==
===Women===
# Women who ate with a group of men who became obligated to make a zimmun are obligated to join in their zimmun. <ref>Kitzur Shulchan Aruch 45:22</ref>
# Women who ate together are obligated to make a zimmun and even if their are ten woman they say the zimmun as if they were a group of three. <ref>Shulchan Aruch 199:6</ref>

===Children===
# The Ashkenazic minhag is not to include children under Bar mitzvah for zimmun<Ref>Rama 199:10, Kitzur Shulchan Aruch 45:22 </ref>, while the Sephardic minhag is to include children of age 6 who know to whom they are [[saying Birkat HaMazon]]. Some are Machmir for age 9 in general, or, at least, for zimmun BaShem <ref>
====Counting a Kattan in General====
The Gemara (Berachot 47b-48a) has a series of statements about being able to make a zimmun with two people and a Sefer Torah, Shabbat, or just by virtue of the fact that they're both Talmidei Chachamim who can speak in Halacha. Then, the Gemara quotes R' Yochanan that one can make a zimmun with a Kattan Poreach, and then it brings a Baraita to support that. Afterwards, the Gemara says the Halacha does not follow any of the above statements rather, the Halacha follows Rav Nachman that a Kattan who knows to whom we pray may be counted towards a zimmun. The Gemara continues to bring a story about how Rabbah asked young Abaye and Rava whom we recite Birkat Hamazon to and how they answered correctly.
 
* There are three basic approaches in the Rishonim as to how to read the Gemara, resulting in the following opinions regarding whom we count for a zimmun.
# The Rif (Berachot 35a) quotes Rav Hai Gaon who holds one may count any Kattan who knows whom we say Birkat Hamazon to, even from nine or ten years old. Rambam (Bracha 5:7) and Rabbenu Yonah (Brachot 35a s.v. aval) agree. He mentions that a child can be counted from eight or nine years old.
# Rabbeinu Chananel (quoted by Rabbenu Yonah) is of the opinion that a twelve year old, similar to a concept we find by [[Nedarim]] (Mufla Samuch LaIsh), may be counted for a Minyan, if he knows to whom we recite Birkat Hamazon. Ramban (Chidushim Brachot 48a) rejects this opinion saying that it is without proof.
# The Rosh (Berachot 7:20) is strict for a Yerushalmi that one may never count anyone below the age of thirteen for a Minyan. Tosfot 48a s.v. leyt agrees. The Beit Yosef (199:10) adds that the Hagahot Maimoniot (Berachot 5:6), Samag (Aseh 27), and Maharik (Shoresh 49) also hold like the Rosh, and Rabbeinu Yonah testifies that many of his contemporary Chachamim acted that way.
# The Raavad (as quoted by Ramban Chidushim Brachot 48a, see Raavad on Rif Brachot 35b) argues that a child can join for a zimmun of ten and not three. Tur 199:10 quotes Rabbenu Peretz and Rav Hai Goan who make such a distinction. Ramban (Milchamot 35b and Chidushim 48a) argues that there's no difference. Also, the Rambam Brachot 5:7 explicitly writes that there's no distinction. Shulchan Aruch 199:10 rules like the Rambam. How many children can join for a zimun of ten? The Bet Yosef 199:10 cites the Kol Bo (ch. 25) who says that we can even have 3 children. The Baal Hameor Brachot 35b holds that you can join even 4 children for a zimun. The Ramban Milchamot 35b argues only one. Also, the Shiltei HaGiborim Brachot 35a n. 5 citing the Riaz says only one child can join. Magen Avraham 199:6 and Birkei Yosef 199:3 hold like the Riaz to only join one child for a zimun of ten.
* In the end, Shulchan Aruch OC 199:10, rules like the Rif and Rambam against the Rosh. Rabbenu Yonah Brachot 35b s.v. aval writes that a child can join for a zimmun but not for a minyan since for zimmun each person can fulfill their own obligation of Birkat Hamazon, however, for minyan the Dvar Shebekedusha is something that only a congregation can say and not an individual. Magen Avraham 199:6 agrees. The Darkei Moshe 199:4 says their Minhag is like the Rosh. (See Yabia Omer OC 4:9:2-3 and OC 1:42:4 regarding the distinction between using a Kattan for zimmun and not for Tefillah).
====A Lower Age Limit====
The Bet Yosef (199:10) discusses according to those who include a child whether there is a specific age limit. The Rif 35a mentions the child has to be nine or ten, Rabbenu Yonah 35a s.v. katan quotes the Rif as holding eight or nine, and Rambam Brachot 5:7 says seven or eight. The Bet Yosef writes that it seems that these ages aren't specific as long as they really know who they are saying Birkat Hamazon to. However, he cites the Rashba (Berachot 48a s.v. vleyt) and Rivash (Siman 451) both hold that the child needs to be a certain age of Chinuch and not just that he knows to whom he is saying Birkat Hamazon. Shulchan Aruch 199:10 writes that we include a child for zimmun and it isn't clear from what age. Gra on 199:10 assumes that he follows the Rivash.
 
The Magen Avraham 199:6 writes nine or ten. Birkei Yosef 199:4 writes that even though it seems Shulchan Aruch really a child can be counted even as old as six years old, we should be strict for the Magen Avraham since many opinions don't like like the Rif in the first place and it is possible that he himself would only say it from nine years old specifically. In Shiurei Beracha (199:2) he found the Sefer HaOrah of Rashi ch. 44 who also says from the age of nine or ten. The footnotes of Peat David points out that this quote is from the Rif but certainly wasn't authored by Rashi. Machatzit HaShekel 199:6 agrees with Chida.
 
The Maamar Mordechai (199:4) broadens the discussion about this comment of the Magen Avraham. Every child reaches chinuch at a different age, so the Magen Avraham was just picking one and intended for us to be Somech on what it says in Beit Yosef. He disagrees with the Chidah's reading of the Magen Avraham and thinks that it's Lefaresh and not Lachalok, and he finishes by pointing to 284:4.
 
The Kaf HaChaim (199:29) and Piskei Teshuvot (199:5) are Machmir for the Chidah.
 
In Yabia Omer (2:OC:13:11), regarding the how old a child must be for one to answer Amen to his Beracha, Rav Ovadia says that the Chidah strayed from the Kav and there's no need to be Machmir as there's no Beracha Levatala. Therefore, he paskens from six. Elsewhere (OC 8:25:8) he adds a Rov that Chareidi kids know whom they're mevarech to and that one can use a Safek Sefeka if he's not sure if the kid is six.
 
The Ben Ish Chai (Shanah Rishonah Korach 11) says from age nine, but Rav Ovadia (Yabia Omer 9:OC 91:8:3) says Lo Dak (as is Mashma from his Lashon about Maran and the Minhag of Baghdad following Maran), unlike the Kaf HaChaim (199:29) who took it literally. It seems to be Bedaat Maran, so it would depend how you read the Magen Avraham, (like the Chidah or the Maamar Mordechai). Either way, the Ben Ish Chai recommends finding a Gadol if possible.
 
The Ohr Letzion (2:13:11) distinguishes between a zimmun of three and one of ten. For the former, six years old is sufficient, but one should be machmir for a zimmun bashem for nine years. Rav David Yosef (Halacha Berurah 199:13) disagrees on behalf of his father, though there is no Hasaga in Rav Ovadia's Hearot on the volume (9:108).
 
Vezot HaBeracha (pg 132) paskens like Chacham Ben Tzion, and Rav Mordechai Eliyahu comments that he disagrees and even allows for zimmun of ten from age six. The latter emphasizes that each Kattan Lifum Chorfeh, everybody reaches that point of understanding at a different age. The fact that Rav Mordechai Eliyahu holds from age six may be a good indication that he read the Ben Ish Chai like Rav Ovadia.
 
The Birkat Hashem (2:6:25) is also lenient from age six for both 3 and 10, and in footnote 90, he gives three explanations for why we should not follow the Birkei Yosef's Chumra. Firstly, the Chidah might not have meant it LeHoraah, but rather for Yechidim, as he described in Choshen Mishpat 25:6. Next, it's just not Muchrach, and, lastly, had he seen the other Rishonim and understood the Rif, he would have been Chozer Bo.
 
See further in Yechaveh Daat 4:13 and Yitzchak Yeranen 5:11.

</ref>
#Those who include Ketanim may do so for both a zimmun of three and a zimmun of ten<ref>The Tur (199:10) quotes a dispute between the Rambam (5:7), who says he can be Mitztaref for both a regular zimmun and a zimmun baShem, and R' Peretz, who holds that it's only for a zimmun of ten. The Beit Yosef adds that the latter is also the opinion of Rav Hai Gaon, Tosafot (48a DH veleit), and the Mordechai (Berachot 172) quoting Rabbeinu Tam. He explains that they holds such because we're more strict about zimmun of three than a zimmun of ten, however, the Mordechai records that the Rabbeinu Tam didn't want to rely on his opinion in practice. The Orchot Chaim (39) quotes the Raavad (Temim Deim n. 1) as also holding this way because we go out of our way to enable making a zimmun of ten to praise Hashem with His name but a zimmun of three is insufficient reason to for us to accept the minor. The Shulchan Aruch (199:10) paskens like the Rambam.
</ref> but not Panim Chadashot or Sheva Berachot.<ref>The Kaf HaChaim (199:31) quotes Poskim who say that a Kattan may not, however, count towards a Minyan or Panim Chaddashot for Sheva Berachot. This is also the ruling of Rav Mordechai Eliyahu (in his comments to Vezot HaBeracha pg. 132). See also Yalkut Yosef.</ref>
#The Kattan should have have bread in order to be counted for three.<ref>The Birkat Hashem (vol. 2 ch. 6:25 fn. 90) says that to join a zimmun of three, he has to eat bread or Mezonot, not just a vegetable based on a Safek Sefeka. Although, for ten, even a vegetable is sufficient.</ref>
# Contemporary Poskim agree that this does not extend including one Kattan regardless of the size of zimmun.<ref>Rav Yosef Karo (Beit Yosef 199:10) quotes the Kol Bo (Siman 25) that there must always be a Rov Nikar of Gedolim, so a regular zimmun can have a maximum of one Kattan and a zimmun of ten can have up to three.
* The Mishnah Brurah 199:25 quotes the Magen Avraham (199:6) quoting the Shiltei HaGibborim (Berachot 35 1:5) that only one Kattan may be counted. In the Shaar HaTziun (199:14) he says the Magen Avraham and Birkei Yosef both say this bedaat Maran. Upon reading the Birkei Yosef (199:3), it's clear that the Chidah felt Maran actually holds like the Kol Bo, who allows one to use many Ketanim as long as there's a Rov Nikar of Gedolim. Rather, the Birkei Yosef was being Machmir for the Riaz, because many poskim sound that way. This really isn't a Shaylah for Ashkenazim.
* The Kaf HaChaim (199:30), Birkat Hashem (vol. 2 ch. 6:25), Halacha Berurah (199:13), Yalkut Yosef 199:4 (199:6 in Kitzur Shulchan Aruch), and Piskei Teshuvot (199:5) all hold say one may only use one Kattan regardless. The Birkat Hashem quotes many Sepharadi Poskim, such as the Birkei Yosef, Erech HaShulchan (199:2), Kaf HaChaim ibid, Siddur Beit Menuchah, Chessed LeAlaphim, and Yechaved Daat 4:13.</ref>
#If a Sepharadi, Ashkenazi, and Kattan (Sepharadi) eat bread together, they may make a zimmun if the Sepharadi leads. If they're ten total, consisting of eight Sepharadim, and Ashkenazi, and a Kattan, they Sepharadim may make a zimmun baShem, but the Ashkenazim should answer quietly without Hashem's name in a way that no one will notice the omission.<ref>VeZot HaBeracha (pg. 132) quotes the ruling of R' Chaim Pinchas Sheinberg and Rav Mordechai Eliyahu that if a Sepharadi, Ashkenazi, and Kattan eat together, they may make a zimmun and the Sepharadi should be Mezamen. Moreover, Rav Shlomo Zalman Auerbach holds that if they're eight Sepharadim, an Askenazi, and a Kattan, one of the Sepharadim should make a zimmun BaShem, but the Ashkenazi should answer quietly without the Shem. This is also the ruling of the Piskei Teshuvot (199:5) and it's quoted in Yalkut Yosef (Heb-Eng) there.</ref>
#Three Ketanim who eat together may not make their own zimmun<ref>The Perishah had a Girsa in the Tur that ketanim could make their own zimmun, but the Kaf HaChaim (199:18) points out from Maamar Mordechai (199:2) and Yafeh LeLev (199:2) that the Turim printed from the times of Maran and the Bach did not have that Girsa. Neither did the Rambam or Shulchan Aruch themselves. Rav David Yosef (Halacha Berurah 199:14) says that three ketanim who eat together should not make their own zimmun.</ref>
# Ashkenazi Ketanim should still answer to a zimmun that they hear according to how much they ate with those bentching.<ref>The Piskei Teshuvot (199:5) says that they should answer as appropriate to other people's zimmun based on [[Chinuch]] if they ate together with those making a zimmun.</ref>
#Some say that two adult women and a female minor who eat together may make a zimmun.<ref>The Kaf HaChaim (199:21) sounds like they have to be three Gedolot. The Hebrew-English Yalkut Yosef in the footnotes quotes a Maayan Omer (pg 305) that says it's permissible.</ref>

==Zimmun after someone already Benched==
# If three people ate bread together, and one forgot to wait for Zimmun, the other two can do Zimmun with the one who already Benched. <ref> S”A 194:1 writes that if one out of three people in a Zimmun said [[Birkat HaMazon]] they can still make a Zimmun to fulfill the obligation of the two and the one who said [[Birkat HaMazon]] will not fulfill his obligation because a Zimmun must be said before [[Birkat HaMazon]]. </ref>
# If three people ate together, two ate bread and one ate a [[Kezayit]] of something else or drank a [[Revi'it]] of a drink (other than water) are obligated to make Zimmun. <ref> Mishna Brurah 197:20 writes that if one out of three people ate a [[Kezayit]] of a food (other than bread) or drank a reviyat of drinks (other than water), the three people can still make Zimmun. </ref>
# If one of three only had a [[Kezayit]] of another food or a reviyat of drinks, and one of those who ate bread forgot to wait for Zimmun and Benched, the other one who ate bread can no longer make Zimmun. <Ref> Mishna Brurah 197:9 </ref>
# If one of three only had a [[Kezayit]] of another food or a reviyat of drinks, and the one who didn’t eat bread forgot to wait for Zimmun and made [[Bracha Achrona]], the other two who ate bread can no longer make Zimmun. <Ref> Mishna Brurah 194 (Beiur Halacha s.v. Echad Mehem) quotes tha Eliya Rabba who is unsure whether the one who ate bread and didn’t make [[Birkat HaMazon]] can make Zimmun and concludes that since there’s only one who is obligated (and can fulfill their obligation) they can’t make Zimmun. Such is also the opinion of the Birkei Yosef, Mamer Mordechai, and Magen Giborim. </ref>

==Safek Zimmun==
# If there’s a doubt whether Zimmun was made or not (or in general a doubt concerning Zimmun) one should be strict to say Zimmun and in a Zimmun of 10 one shouldn’t add Hashem’s name. <ref> Mishna Brurah (Beiur Halacha 197 s.v. Imahem) quotes the Pri Megadim and Chaye Adam who write that if there’s a safek by zimmun one should say it however by the Zimmun of ten people one shouldn’t say it because it includes Hashem’s name.</ref>
==Eating after the Zimmun==
# If two of the three people want to have a zimmun and one person isn't finished they can have a zimmun and the one who didn't finish will answer the zimmun and then continue to eat and recite birkat hamazon after he finishes eating. <ref>Gemara Brachot 45b, Shulchan Aruch OC 200:1</ref>
# How much of Birkat Hamazon does he have to heard before he can start eating again? Ashkenazim need to wait until the mezamen finishes Hazan Et Hakol, but Sephardim can eat immediately after they hear the mezamen say baruch she'achalnu ubituvo chayinu.<ref>Tosfot Brachot 46a s.v. ad understands that the gemara is discussing when you listen to a zimmun and plan to eat again how much of birkat hamazon do you need to listen to and he says we hold like Rav Sheshet that you need to listen until Hazan Et Hakol. However, the Rosh Brachot 7:12 cites Tosfot and then cites the Rif who follows Rav Nachman who says zimun ends at baruch she'achalnu. Shulchan Aruch 200:2 rule like Rav Nachman and Rama like Rav Sheshet.</ref>
# If one of the three people is finished eating and the other two don't mind they are allowed to be nice and let the one who finished do zimmun and then they'll continue to eat after the zimmun.<ref>Gemara Brachot 45b records the story with Rav Papa and someone else stopped their meal for one other, which the Gemara says isn't necessary but is considered going beyond the letter of the law. Shulchan Aruch 200:1 codifies this.</ref>

==Saying [[Birkat HaMazon]] aloud==
# The original establishment was that the one doing Zimmun would read the entire [[Birkat HaMazon]] out loud. Nowadays, the practice is that everyone say it silently to themselves. <Ref> Vezot HaBracha (pg 128, chapter 14) quotes that Panim Meirot that the original establishment was that one person say it aloud and everyone listen. However, S”A 183:7 writes that the practice that should be followed nowadays is that one person say it aloud and everyone to follow along Bracha by Bracha. </ref>
# According to Ashkenazim it’s preferable to finish the Bracha before the Mezamen (one doing the Zimmun) and then when the Mezamen finishes answer [[Amen]]. According to Sephardim there’s no reason to finish before the Mezamen and if one did, nonetheless, one doesn’t answer [[Amen]]. <Ref>S”A and Rama 183:7, Vezot HaBracha (pg 128, chapter 14) </ref> See further on the [[Birkat HaMazon]] page.
# If it’s difficult to listen to the entire [[Birkat HaMazon]] out loud one should at least listen to the primary part of the Bracha, which according to Sephardim is Birkat Hazimmun (the words “Baruch SheAchalnu…Chayinu”) and according to Ashkenazim is through Birkat HaZan (the first Bracha of [[Birkat HaMazon]]). Therefore according to Ashkenazim the Mezamen (even if he is Sephardi) must say the first Bracha out loud and everyone should say it silently along with the Mezamen. <Ref>S”A and Rama 200:1 identify clearly the crucial part of Zimmun, according to S”A it is the Zimmun of Baruch SheAchalnu and according to the Rama it is including the first Bracha. Mishna Brurah 183:28 holds that Ashkenazim should at least say the first Bracha quietly together with the Mezamen and those who have the minhag that everyone just says it to themselves are mistaken. This is also the opinion of Vezot HaBracha (pg 129, chapter 14) and he warns that not doing so is against the halacha. Vezot HaBracha (pg 335) quotes Rav Wosner in Kovetz MeBet Levi (Nissan 5758) who defends the minhag slightly. Yalkut Yosef (vol 3 pg 371) says that a Sephardi who is a Mezamen for Ashkenazim should say the first Bracha out loud. [https://www.yutorah.org/sidebar/lecture.cfm/897474/rabbi-hershel-schachter/berachos-87-44b-45b-lishmor-chukav-zman-tefillin-muktzeh-mayim-letzmao-zimmun-/ Rav Schachter in Brachot Shiur 87 (min 70)] said that Ashkenazim should have the mezamen say the entire birkat hamazon out loud slowly and everyone say it along with him and if they don't so they aren't fulfilling zimun.</ref>
# According to Ashkenazim, if there’s a large group and those [[benching]] will not hear the Mezamen until the end of the first Bracha it’s preferable for the group to separate into groups of three so that it’s possible to hear the Mezamen until the end of the first Bracha. <Ref>Mishna Brurah 193:17, Vezot HaBracha (pg 129, chapter 14) also quotes the Chazon Ish who argues but still quotes the Mishna Brurah as the primary opinion. </ref>
# It’s preferable that the Mezamen not use a microphone for Zimmun but rather someone with a loud voice do the Zimmun. <Ref>Vezot HaBracha (pg 129, chapter 14) </ref>

==Procedure and Text of Zimmun==
# The Mezamen, who is leading the zimmun, should invite everyone to say [[Birkat HaMazon]]. It may be said in any language. If one wants to say this invitation in Hebrew, one should say "Ten Lanu Kos UNivarech" (if one is [[saying Birkat HaMazon]] over a cup of wine) or "Bau UNivarech" (if one isn't [[saying Birkat HaMazon]] over a cup of wine). If one wants to say this invitation in Aramiac, one should say "Hav Lan UNivarech" or an extended version of this is "Hav Lan VeNivrich LeMalka Iylah Kiddisha", which many Sephardim have the custom of saying. If one wants to say this in Yiddush, the phrase one should say is "Rabbotai Mir Velin Benchin". <ref>The Magen Avraham (Intro to 192) quotes the Zohar which says that words of [[kedusha]] require preparation and that is the basis for the minhag to invite everyone to say Birkat Hamazon. The Magen Avraham writes that the Ashkenazic minhag was to say it in Yiddish with the words "Rabbotai Mir Velin Benchin". The Mishna Brurah 192:2 adds that it may be said in Hebrew with either the phrase "Ten Lanu Kos UNivarech" (if one is [[saying Birkat HaMazon]] over a cup of wine) or "Bau UNivarech" (if one isn't [[saying Birkat HaMazon]] over a cup of wine). The Kitzur Shulchan Aruch 45:6 adds that this invitation could be said in Aramiac with the words "Hav Lan UNivarech." Rav Mordechai Eliyahu (comments to Kitzur Shulchan Aruch 45:12) writes that the Sephardic minhag is to say this invitation in Aramiac with the words "Hav Lan VeNivrich LeMalka Iylah Kiddisha." </ref>
# Those who are participating in the Zimmun should answer to this invitation, according to Ashkenazim, "Yehey Shem Hashem Mivorach MeAtah VeAd Olam", and according to Sephardim, "Shamayim". <ref>The Magen Avraham (Intro to 192), Mishna Brurah 192:2, and Kitzur Shulchan Aruch 45:6 records the Ashkenazic minhag to answer the invitation with the pasuk "Yehey Shem Hashem Mivorach MeAtah VeAd Olam". Rav Mordechai Eliyahu (comments to Kitzur Shulchan Aruch 45:12) writes that the Sephardic minhag is that those participating in the [[Birkat HaMazon]] answer "Shamayim," meaning, that this should be done with the permission of heaven.</ref>
# After the invitation, the mezamen should begin the actual zimmun by saying "Nivarech She'achalnu Meshelo" or with an extended version of "Birshut Malka Iylah Kiddisha UBirshutchem, Nivarach She'achalnu Meshelo", as is the custom of some Sephardim. <ref>Shulchan Aruch 192:1 writes that the mezamen should begin the zimmun by saying "Nivarech She'achalnu Meshelo". Rav Mordechai Eliyahu (comments to Kitzur Shulchan Aruch 45:12) writes that the Sephardic minhag is the mezamen starts the zimmun with the words "Birshut Malka Iylah Kiddisha UBirshutchem, Nivarach She'achalnu Meshelo."</ref>
# Those participating in the zimmun should respond "Baruch She'achlnu Meshelo Ubituvo Chayinu." <ref>Shulchan Aruch 192:1 writes that those participating in the zimmun should respond "Baruch She'achlnu Meshelo Ubituvo Chayinu." </ref>
# Lastly, the mezamen should conclude "Baruch She'achlnu Meshelo Ubituvo Chayinu."<ref>Shulchan Aruch 192:1 writes that the mezamen should conclude "Baruch She'achlnu Meshelo Ubituvo Chayinu."</ref>
# If one hears Zimmun but didn’t eat should answer “Baruch UMevurach Shemo Tamid Leolam VaEd” - ברוך ומבורך שמו תמיד לעולם ועד - which has an acronym בושת לו. <Ref>S”A 198:1, Kitzur Shulchan Aruch 45:20, Vezot HaBracha (pg 129, chapter 14) </ref>

==Sources==
<references/>
[[Category:Brachot]]

Tevilat Keilim

2018-04-08T03:27:27Z

Ikesultan: /* Disposable Utensils */

[[Image:pots.jpg|right|300px]]
The Torah commands us to immerse metal <Ref> Gold, silver, copper, iron, tin, and lead are all types of metal. </ref> utensils that are purchased or otherwise acquired from a non-Jew in a mikva prior to their first use. <ref> Bamidbar 31:23; Rashi, Avoda Zara 75b </ref> This mitzva is referred to as "tevilat keilim", the immersion of utensils. It is suggested that tevilat keilim, which appears in the Torah following the battle with the Midianites, was a mitzva intended to remove impurity from the utensils which had been in the presence of the dead. <ref> Rashi;Bamidbar 31:23 </ref>

The mitzva of tevilat keilim is often compared to the conversion of a Gentile to Judaism - just as a conversion to Judaism requires immersion in a mikva, so too a utensil which "converts" from Gentile to Jewish ownership requires immersion, as well. <Ref> Rashba (Yevamot 47b) and Issur veHetter HeAroch (Shaar 58 Ot 76) citing Yerushalmi Avoda Zara 5:16 </ref> One is not required to immerse utensils which one borrows from a non-Jew. <Ref>S”A Y.D. 120:8, Kitzur Shulchan Aruch 37:5 </ref>As we will see, the mitzva of tevilat keilim generally applies only to metal and glass utensils.

==Basics==
# Utensils used for a meal that are bought from a non-Jew require Tevilah (immersion in a kosher mikveh). <Ref>S”A YD 120, Gemara Avoda Zara 75b </ref>
# One who is unsure whether or not one's utensils were purchased from a Jewish owned company should immerse them without reciting the accompanying blessing. <Ref> Igrot Moshe Y.D. 3:21 </ref>
# It is actually a matter of dispute amongst the authorities whether the mitzva of tevilat keilim has the status of a Torah commandment<ref>Rabbenu Tam (Tosfot Yoma 78a), Rashba (Torat Habayit Ha'aroch 125b) </ref> or a rabbinical one.<Ref> Ramban on Parashat Bamidbar 31:23. See Yabia Omer Y.D. 2:9 for a list of both opinions. </ref>Nevertheless, most halachic authorities treat tevilat keilim as a Biblical mitzva for all intents and purposes. <Ref> Aruch Hashulchan Y.D. 120:4, Sh”t Yechave Daat 4:44 </ref> All poskim agree that glass is only rabbinic.<ref> Pri Chadash 120:3 </ref>
# One shouldn't dip utensils in snow. If there's no other available options one may dip glass utensils in a mikveh.<ref>Mordechai quotes the Rabbenu Shemaryahu who says that one may dip in a mikveh of snow even if it didn't melt. However, Rabbenu Eliezer argued. Bet Yosef YD 201:30 defended Rabbenu Shemaryahu but concludes that for Biblical halachot one shouldn't dip a utensil in snow. Pitchei Teshuva YD 120:4 cites the Chachmat Adam who writes that for an extenuating circumstances we can rely on the Rabbenu Shemaryahu to dip utensils in snow that isn't melted. [http://www.ateret4u.com/online/f_01905.html Hilchot Tevilat Kelim 5:6] agrees.</ref>

==Procedure of Tevilah==
# One must immerse the entire vessel at one time and not half at a time. <Ref>Halichot Olam (vol 7, pg 253), Yalkut Yosef (Kitzur S”A YD 120:5) </ref>
# One must make sure to remove all stickers, labels, and rust. <Ref>Yalkut Yosef YD 120:6, Kitzur Shulchan Aruch 37:10 </ref>
# The utensil is immersed once, ensuring that it is completely covered by the water of the mikva. <ref> Kitzur Shulchan Aruch 37:10 </ref>
# One should hold the vessel loosely. <Ref>Halichot Olam (vol 7, pg 253), Yalkut Yosef (Kitzur S”A YD 120:5) </ref>
# One should remove a knife from the case before immersion. <Ref>Yalkut Yosef YD 120:6 </ref>
# Ideally, a person should loosen his grasp of the kli for a second so that it leaves his grip for a moment. If a person is worried about it falling and breaking or getting lost, it is advisable to do the tevilat kelim over a basket. If that’s not possible such as with a large fragile kli, one should 1) first hold onto the kli with both hands, 2) remove one hand momentarily and then grasp it again, 3) remove the other hand and grasp it again.<ref>The Chelkat Binyamin 120:26 writes that there’s 4 opinions about whether holding onto the kelim poses as a chasisa:
* The Rama 120:2 and Levush 120:2 hold that as long as the hand was wet with mikveh water and wasn’t removed from the mikveh and then took hold of the kli it is an effective tevilah. However, if the hand was wet with regular tap water or mikveh water but was then removed from the mikveh and then took hold of the kli the tevilah is ineffective.
* The Gra holds that whether the hand was wet by mikveh water or other water the tevilah is effective.
* The Taz holes that if the hand was wet with mikveh water and didn’t leave the mikveh it is an effective tevilah even if she grabbed tightly. If the hand was wet with non-mikveh water or mikveh water but was removed from the mikveh and then it holds onto the kli tightly the tevilah is ineffective.
* The Mahari Bruna holds that even if the hand was wetted with mikveh water and didn’t leave the mikveh if it is holding tightly the tevilah is ineffective. The halacha follows the Rama but one should be strict for the Taz unless it is an extenuating circumstance.</ref>
# A child under [[Bar Mitzvah]] can only do Tevilah in the presence of an adult and he can even make the Bracha. <Ref>Yalkut Yosef YD 120:25, Sh”t Yabia Omer 2:9(8) </ref> It is best not to allow a minor to perform the immersion. <ref> Shulchan Aruch Y.D. 120:14, Kitzur Shulchan Aruch 37:12 </ref>
# According to Sephardim, it is permitted to do tevilat keilim on Shabbat or Yom Tov but initially one should give it to a non-Jew and then borrow it back and at that point it won't be obligated in tevilat keilim<ref> The gemara Beitzah 18a provides four reasons why it is forbidden to do tevilah of a tameh kli on Shabbat or Yom Tov. These include: a person might come to carry in a public domain, if it is clothing one might squeeze it out, one might delay all of one's tevilah until then, and it looks like fixing the kli. The Rif (Beitzah 10a) only records the reasons of squeezing and delaying and the Rambam (Yom Tov 4:17) only the reason of delaying. The Rosh (Beitzah 2:3) writes that according to the Rif it would emerge that it is permitted to perform tevilat keilim on Shabbat. However, the Rosh argues that we should follow the other reasons that gemara gave and so it would be forbidden to do tevilat keilim on Shabbat. Shulchan Aruch 323:7 rules like the Rif and Rambam that it is permitted but initially one should give it a non-Jew and then borrow it back from him, at which point there's no obligation of tevilat keilim.</ref>, but after Shabbat or Yom Tov one should do tevilat keilim on it without a bracha.<ref>Mishna Brurah 323:36, Kitzur Shulchan Aruch 37:13</ref> According to Ashkenazim, one shouldn't do tevilat keilim on Shabbat or Yom Tov. Rather one should give it to a non-Jew and borrow it back. If it is a vessel that one could use to draw water one could use it to draw water from the mikveh and that is effective for tevilat keilim and doesn't appear as tevilat keilim.<ref> The Rama 323:7 writes that one should do it in a way that appears that you're only drawing water from the mikveh. Kitzur Shulchan Aruch 37:13 writes that in general it is forbidden to do tevilat keilim on Shabbat or Yom Tov but rather should give it to a non-Jew and borrow it back. </ref>
# A non-kosher utensil should first be kashered prior to immersing it. <ref> Shulchan Aruch YD 121:2, Kitzur Shulchan Aruch 37:4 </ref>
# According to most poskim, Tevilat Kelim doesn't need kavana. Therefore, if a vessel fell into the mikveh it doesn't need to be toveled again.<ref>The Trumat Hadeshen 257 writes that a katan can have kavana for tevilat kelim and also tevilat kelim is chulin and doesn't need kavana, it is just a mitzvah unlike niddah (where the Rama 198:48 requires kavana initially). Rashba in teshuva 3:255 is clearly compares niddah and tevilat kelim, but in his conclusion he cites the Rambam who holds that even for Niddah kavana isn't necessary. Radvaz 1:34 thinks that the Rashba agrees with the Rambam. He explains that the general topic of mitzvot needing kavana isn’t relevant here since tevila and shechita are matirin and not mitzvot. Both the Shach YD 120:20 and Taz 198:17 write that we accept the Truamt Hadeshen and kavan isn't necessary for tevilat kelim. However, the Gra 120:38 sides with the Bach who thinks that initially you need kavana just like niddah (based on the comparison of the Rashba).</ref>
# It is unclear whether or not one who converts to Judaism is required to immerse the utensils he already owns. <ref>Sh"t Shevet HaLevi 4:92, 6:245(2) holds that a convert is required to immerse his vessels. Sh”t Yabia Omer YD 8:7 writes that seemingly the convert wouldn’t be obligated to immerse the utensils and quotes the Sefer Devarim Achadim (Rav Eliyahu Kalskin Siman 196), Shem MeShmuel (Parshat Matot), Sh”t Nezer HaKodesh 17 who agree. Yabia Omer concludes that one should immerse metal vessels without a Bracha and one wouldn’t need to immerse glass vessels. See Tzitz Eliezer 8:19-20, 22:49.</ref>

==Beracha==
# For one vessel the Bracha is Al Tevilat Kli and for multiple vessels the Bracha is Al [[Tevilat Kelim]]. After the fact, if one switched Kli for Kelim or the opposite one has fulfilled one’s obligation. <Ref>Yalkut Yosef YD 120:7 </ref>

==Which Vessels require Tevilah?==
# While the immersion of metal utensils is required by Torah law, glass utensils must be immersed only by rabbinic enactment. Glass was incorporated into the mitzva of tevilat keilim because glass and metal share a common characteristic - they are both materials which can be melted and reconstructed when needed. <ref> Pri Chadash 120:3, Aruch Hashulchan Y.D. 120:25 </ref>
# Metal, glass, crystal, pyrex, and duralux require Tevilah. However, plastic, nylon, earthenware, and vessels covered in earthenware do not require Tevilah. <Ref>Sh”t Yabia Omer 4:8, Hilchot [[Tevilat Kelim]] (Rabbi Moshe Fariz, 2:2-3) </ref>
# Some say that porcelain requires Tevilah, <ref> Hilchot [[Tevilat Kelim]] (Rabbi Moshe Fariz, 2:6) explains that even though some poskim held that it wasn’t obligated that was only because they were discussing porcelain which was ceramic not covered with glass, however, nowadays the common porcelain is covered with glass and must require Tevilah. Sh”t Yabia Omer 4:8 writes that porcelain doesn’t require tevilah. </ref>
# Plastic or wood cutting boards do not need Tevilah, but those who are strict and do Tevilah for it will be blessed. <Ref> Hilchot [[Tevilat Kelim]] (Rabbi Moshe Fariz, 2:2-4) </ref>
# One need not immerse earthenware dishes, even if they contain some sort of glass coating or finish. <Ref> Igrot Moshe Y.D. 2:46 </ref>Those who nevertheless choose to immerse glazed earthenware dishes or fine china must do so without reciting the blessing, as the immersion is not truly required.
# Similarly, jars, bottles, or metal containers which are used only to store food and not used for food preparation or consumption should be immersed without a blessing. Utensils which are only used indirectly with food, such as bottle openers, and the like, do not require immersion. <Ref> Shach Y.D. 120:11, Kitzur Shulchan Aruch 37:8-9, [[Shevet Halevi]] 6:245:4 </ref>
# Common custom is not to require the immersion of plastic utensils<ref> Melamed Lehoil 2:48 </ref> even though some authorities argue that the similarities between glass and plastic would require it. <ref> Tzitz Eliezer 7:37, 8:26, Chelkat Yaakov 2:163, Yabia Omer Y.D. 4:8 </ref>
# Utensils which one is certain that they contain no glass or metal components need not be immersed. <Ref> Kitzur Shulchan Aruch 37:3 </ref>
# Due to the doubt whether or not Corelle dishes are halachically similar to glass dishes, they too should be immersed, though the accompanying blessing is not recited. <ref>[http://www.star-k.org/tevilas%20list.pdf Star K] and [http://www.oukosher.org/index.php/passover/article/tevilat_keilim/ OU] write that corelle dishes require tevilah with a bracha. [http://www.kashrut.com/articles/tevilas_keilim/ Rabbi Binyamin Forst] and [http://www.torah.org/advanced/weekly-halacha/5762/vayera.html Rabbi Doniel Neustadt] agree. [http://www.torahlab.org/doitright/dipping_your_dishes/ Rabbi Tzvi Haber of Los Angeles]writes that the obligation to immerse corelle is questionable and so one should dip it without a bracha. </ref>
# One should immerse the kos of eliyahu used for the seder night without a beracha. <ref> [http://tvunah.org/2014/04/07/507/ Rav Osher Weiss] </ref>
===Disposable Utensils===
# The mitzva of tevilat keilim only requires one to immerse those utensils which are intended to be used in food preparation or consumption. Although disposable utensils, such as aluminum pans, need not be immersed, <ref> Rambam Keilim 7:5, Igrot Moshe Y.D. 3:23 </ref> one who intends to re-use them a number of times should do so. <ref> Minchat Yitzchak 5:32 </ref> Others argue that disposable aluminum pans require Tevilat Keilim.<ref>Chazon Ovadia (Shabbat v. 2 p. 56) writes that disposable aluminum pans require tevilat kelimim since they are considered a real kli even though they are disposable. Even if they don't have tumah they still require tevilat kelim since it doesn't depend on tumah as the Mahari Asad writes. Biography Pear Hadar p. 230 by Rav Eliyahu Abittan writes that Rav Ovadia regularly ruled this way.</ref>

===Tevilat Kelim on Snapple Bottles===
[[Image:snapple.png|100px|right]]
# One of the most famous practical issues of tevilat kelim is glass bottles like Snapple. This seems to be a big issue as it is a vessel that we drink from (so it is klei [[Seudah]]), so it should require tevilah. Some think that one use would be allowed even without tevilah, but that seems to be made up. So just because we are richer than we used to be and throw out (or recycle of course) this perfectly good glass bottle, should that exempt us from tevilas keilim?
# Rav Hershel Schachter (Ten Minute Halacha - Practical Tevilas Keilim Issues by Rabbi Aryeh Lebowitz, min. 8) says that in fact it is forbidden to drink from these bottles. Rather, when you open the bottle, you must pour the contents into another vessel before drinking. On the other hand, Rav Moshe (Igrot Moshe YD 2:40) writes that it is not an issue to drink from the Snapple bottle since the Jew who opens it is considered the one who created the vessel and then it would not require tevilah. Chacham Ben-Zion Abba Shaul (Or Litzion OC 1:24) agrees. Alternatively, R' Yechiel Yaakov Weinberg (Sridei Esh YD 2:29) suggests a different solution. He says when you buy the Snapple, just have in mind not to acquire the bottle and then you have no issue as you do not own the vessel and you can drink from the bottle. Rav Menashe Klein (Mishne Halachot 4:107) writes that it is permissible since one doesn’t have in mind to acquire the bottle because nobody wants to buy something prohibited. For a similar idea, see Yabia Omer 7:9:3.

===Tevilat Kelim on Aluminum===
# The Gemara (Avoda Zara 75b) learns from the pesukim by the war with Midyan that when one buys utensils from a non-Jew one must immerse them in a mikveh before using them. Metal utensils are obligated in [[Tevilat Kelim]].<ref> Shulchan Aruch YD 120:1</ref> Though aluminum is scientifically a metal, there is a discussion in the poskim whether aluminum is considered a metal according to the Torah.<ref>See Rav Yacov Kamenetsky in Emet LeYacov (YD 120:1). He concludes that you should dip without a beracha.</ref> In any event, our minhag is to be strict in this regard.<ref>Rav Hershel Schachter in a shiur on yutorah.org “Hilchos Tevilas Keilim”, Igrot Moshe YD 3:22</ref>
# Regarding aluminum tins, which are commonly only used once and then disposed of, there is a new point of discussion. Rav Moshe Feinstein (Igrot Moshe YD 3:23) proves from the rishonim that utensils which don’t last for an extended period of time, such as a vessel made from a pumpkin, don’t accept tumah. He assumes that since temporary vessels don’t qualify as a vessel for tumah, it must not also with regards to tevilat kelim. Seemingly, this applies to aluminum pans.<ref>An article on [http://oukosher.org/passover/articles/immersing-ourselves-in-tevilat-keilim/ ou.org] writes that aluminum pans are exempt according to Rav Moshe. Mishneh Halachot 7:111 fundamentally agrees with Rav Moshe but writes that aluminum pans are obligated since it could be reused many times.</ref> Nonetheless, he adds, that vessels which could last a long time but are disposed of because they are cheap would certainly be obligated in tevilat kelim, even for a single use. Some, however, argue that even such vessels don’t qualify as a vessel.<ref>Chelkat Yacov YD 46, OC 152:2, Minchat Yitzchak 5:32</ref>

==Electric appliances==
# Modern-day electrical appliances present the mitzva of tevilat keilim with its biggest challenge. This is, of course, because water can damage electrical appliances or even cause harm to those who use the item following the immersion. There are differing approaches among the halachic authorities as to how one should to proceed with such items. Some authorities are of the opinion that anything which must be plugged into the wall in order to be used is halachically considered as if it were attached to the ground and anything which is attached to the ground is exempt from tevilat keilim. <Ref> Chelkat Yaakov 1:126 </ref> Most authorities, however, reject this comparison and require even electrical items to be immersed just like all others. While some of these authorities require the entire item to be immersed along with all its electrical components, others say that only the actual components which come in direct contact with food need be immersed. <Ref> Igrot Moshe Y.D. 1:57-58, Chelkat Yaakov 3:43 </ref>
===Hot Water Urn===
# A metal hot water urn does require tevilah with a Bracha. <ref>[http://www.star-k.org/cons-appr-tvilaskelim.htm Star-K Tevilas Kelim Guidelines], [http://www.kof-k.org/articles/040108090413W-3%20Tevilas%20Keilim.pdf Kof-K article], [http://www.yeshiva.org.il/midrash/shiur.asp?id=5354 Rabbi Mordechai Eliyahu]</ref>If its impossible to tovel it, one may give it to a non-Jew as a present on condition that he lend it back to you and it will not be obligated in [[Tevilat Kelim]].<ref>[http://www.yeshiva.org.il/midrash/shiur.asp?id=5354 Rabbi Mordechai Eliyahu] explains that if its impossible to do tevilat kelim on a hot water urn or the like one may give it to a non-Jew on condition that they lend it back to you and then it will not require [[Tevilat Kelim]].</ref>
===Toaster===
# According to many authorities a toaster requires Tevilah with a bracha. <ref>Mishneh Halachot 9:162, Bear Moshe 4:100, Teshuvot VeHanhagot 1:450, Sefer [[Tevilat Kelim]] 11:52 quoting Rav Shlomo Zalman and Rav Wosner, Bayit HaYehudi 39:6, [https://docs.google.com/viewer?url=http%3A%2F%2Fwww.kof-k.org%2Farticles%2F040108090413W-3%2520Tevilas%2520Keilim.pdf Kof-K] quoting Rav Yacov Kamenetsky that such is the minhag </ref>However, some argue that it doesn't require Tevilah. <ref> Sh"t Igrot Moshe YD 3:24 </ref> Sephardim hold that that it requires but should be done without a bracha. <ref>http://halachayomit.co.il/QuestionDetails.aspx?ID=160 which is based on the opinions of Rav Ovadyah Yosef</ref>
# If the toaster will break by being dipped in the mikvah one should either bring it to an Jewish expert mechanic who will take it apart (to the point that no everyone would know how to fix it) and put it back together or to give it to a non-Jew and then borrow it from him. <ref>http://halachayomit.co.il/QuestionDetails.aspx?ID=160, http://www.moreshet.co.il/web/shut/shut2.asp?id=118646</ref>

===Sandwich Maker===
# A sandwich-maker needs to be Toveled. <ref> Rabbi B. Forst http://www.kashrut.com/articles/tevilas_keilim/ . [http://www.dinonline.org/2012/05/04/tevilas-keilim-for-electronic-appliances/ din-online] points out that it is possible to tovel a sandwich maker if you leave it to dry for 24 hours. </ref>
===Blender===
# A blender needs Tevilah with a bracha. <ref>Bayit HaYehudi 39:6, [[Tevilat Kelim]] 11:14, Mishneh Halachot 2:32 </ref>
===Microwave===
# Some say that a microwave (glass) tray which does not touch food doesn't require Tevilah, and if it does touch food then it requires Tevilah.<ref>[https://docs.google.com/viewer?url=http%3A%2F%2Fwww.kof-k.org%2Farticles%2F040108090413W-3%2520Tevilas%2520Keilim.pdf Kof-K] </ref> However, some say that one should dip it without a bracha in all cases. <Ref>[http://www.star-k.org/cons-appr-tvilaskelim.htm Star-K] </ref>
==A Convert’s Obligation in Tevilat Kelim==
# There is a mitzvah to dip in a mikveh food utensils that one buys from a non-Jew called [[Tevilat Kelim]]. An interesting case arises when a non-Jew converts to Judaism. Are his pots, pans, and silverware considered as though they were acquired from a non-Jew, requiring [[Tevilat Kelim]]? Or, perhaps the mitzvah only applies when buying utensils and not when the utensils remain in the same domain.
# Rav Ovadia Yosef (Yabia Omer YD 7:8) entertains the possibility of exempting a convert from [[Tevilat Kelim]] because this situation isn’t similar to the original story of Bnei Yisrael acquiring utensils from Midyan in which the utensils changed domains and not that the owners have undergone a transformation. Rav Wosner in Shevet HaLevi (4:92:2) disagrees and says that even though the form of [[acquisition]] isn’t identical to the original story, the fundamental transfer from a secular domain to one of [[kedusha]] is applicable to a convert. Interestingly, the Sochachover Rebbe (cited by Yabia Omer) argued that the convert’s undergoing of conversion is sufficient to also convert his utensils and exempt them from any obligation of [[Tevilat Kelim]]. Rabbi Aryeh Leib Grossnass (Lev Aryeh Siman 25) recommends doing tevilat kelim without a bracha because of the dispute.

==If One Didn't Immerse a Utensil==
# A utensil may not be used, even once, before it is immersed in a mikva. <Ref> Rema Y.D. 120:8, Rambam Hilchot Maachalot Asurot 17:3. While the Chatam Sofer YD 114 writes that this prohibition is from the Torah, the Yeshuot Yaakov 120:1 holds this is only dirabanan. </ref>
# One, who for whatever reason, is unable to immerse a utensil which is urgently needed should give the item to a Gentile as a gift and then borrow it back from him. <Ref> Rama Y.D. 120:16 </ref>
# If foods were placed upon or served with utensils which were not immersed in a mikva, it does not render the food non-kosher, <ref> Yerushalmi Avoda Zara 5:15 and Tosafot and Rosh (Avoda Zara 75b), as well as Ramban, Rashba and Ran there, Rema Y.D. 120:16, Beiur Halacha 323 </ref>though one should not eat off such utensils. <Ref> Igrot Moshe 3:22, Shu"t Yechave Daat 4:44 </ref> However, some are lenient to eat in a restaurant where the utensils are not dipped.<ref> Darkei Teshuva 120:70, Shu"t Yechave Daat 4:44. This is based on Beit Yosef 120:8, where he writes that if somebody buys utensils for business purposes, and then lends them out to someone who will be using them for eating, the borrower need not dip them, and the Pri chadash 120:22 and Aruch Hashulchan 120:43 agree with the Shulchan Aruch on that, even though other acharonim (including the Shach and Taz) disagree.
Regarding the restaurant owner himself, Rav shlomo kluger (tuv taam vidaat 3:23) says that a restaurant owner doesn't need to dip, unless most of his customers will be Jewish. Yechave Daat 4:44 is lenient on this as well, even if most of the customers are Jewish, even for metal utensils.</ref>
# Kosher food which was cooked in utensils which were not immersed in a mikva but is then served on dishes that were (or disposable dishes) may be eaten without hesitation. <Ref> Rama Y.D. 120:16, Igrot Moshe Y.D. 2:41 </ref>

==Links==
# [https://www.star-k.org/articles/kosher-lists/1170/tevilas-keilim-guidelines/ Tevilas Keilim Guidelines by the Star-K]
# [https://oukosher.org/blog/consumer-kosher/tevilas-keilim-a-primer/ Tevilas Keilim: A Primer] by the OU
# [http://www.yutorah.org/sidebar/lecture.cfm/788205/rabbi-hershel-schachter/hilchos-tevilas-keilim/ Hilchos Tevilas Keilim] by Rav Hershel Schachter
# Taharat HaKelim ([http://www.ateret4u.com/online/f_01599.html Kitzur], [https://www.otzar.org/wotzar/Book.aspx?52538& Full]) by רב משה פרזיס

==Sources==
<references/>
[[Category:Kashrut]]

Showering on Yom Tov

2018-04-05T21:11:12Z

Ikesultan: /* Psak */

[[Image:shower.jpg|200px|right]]
==Background==
'''Heating up water on [[Yom Tov]]'''
In the Mishna (Beitzah 2:5), Bet Shamai say that one may only heat up water for washing one’s feet and only to a temperature that one would be able to drink, while Bet Hillel permit heating up the water even as hot as needed to bathe. The Rif and Tosfot (Beitzah 21b) stipulate that Beit Hillel only permitted heating water on [[Yom Tov]] for one's hands and feet, but not for one's entire body. 
'''The Rishonim's question'''
The Ran (Beitzah 11a) explains that Bet Hillel's opinion is based on the concept of Mitoch (since it’s permitted to cook for food on [[Yom Tov]], it’s also permitted to heat up water for bathing). This concept of mitoch is a subject of dispute between Beit Hillel and Beit Shammai in an earlier Mishna. The Mishna (Beitzah 1:5) records a dispute where Bet Hillel permitted [[carrying]] a child, [[Lulav]], or sefer torah in a public domain on [[Yom Tov]], and Bet Shamai prohibited. The Gemara (Beitza 12a) explains that this dispute is based on the concept of Mitoch, Beit Hillel accept it, while Beit Shammai do not. Since we always hold like Bet Hillel (Eiruvin 6b), Shulchan Aruch Orach Chaim 518:1 rules that we hold like Beit Hillel that there is a concept of mitoch. Seemingly, then it should be permitted to heat up water for washing one's entire body based on the concept of mitoch. 
'''Tosfot's approach'''
Tosfot (Beitzah 21b s.v. Lo Yicham) writes that Bet Hillel only allows heating up water to a high temperature regarding one’s hands and feet because that’s a pleasure enjoyed by everyone, however, for the entire body it’s forbidden (Biblically) because it’s not considered something which is a pleasure enjoyed by everyone. This is similar to the Gemara Ketubot 7a which stipulates that a pleasure which is only enjoyed by wealthy people isn't considered Ochel Nefesh. A number of Rishonim agree with this explanation.<ref>The idea of Tosfot Beitzah is also found in Tosfot ([[Shabbat]] 39b s.v. VeBeit Hillel), Rosh ([[Shabbat]] 3:7), Meiri (Beitzah 21b s.v. Amar HaMeiri HaMishna HaReviyit) ,and Piskei Rid (Beitzah 21b according to the Gilyon of the Ketav Yad). </ref> 
'''Rambam's approach'''
The Rambam ([[Yom Tov]] 1:16), however, holds that the only prohibition involved is the rabbinic prohibition to bathe in a bathhouse. A number of rishonim agree.<ref>The Ritva Beitzah (21b s.v. Matiten) agrees with the Rambam that the prohibition to heat up water on [[Yom Tov]] is only rabbinic in nature. The Shitah Mekubeset quotes this. </ref>The Ramban ([[Shabbat]] 40a s.v. Ha Ditnan) explains that even though seemingly this rabbinic prohibition should not be extended to [[Yom Tov]] because it is permitted to engage in those melachot for [[Yom Tov]], nonetheless, since some Halachic concerns still apply to bathing on [[Yom Tov]], such as [[squeezing]] water from one’s hair or towel, the prohibition applies to [[Yom Tov]] as well. 
'''Which approach is accepted as halacha?'''
The Shulchan Aruch 511:2 seems to rule like the Rambam, while the Rama follows the opinion of Tosfot. For a clarification of this point as well as the opinion of other major poskim, see the footnote.<ref>
* '''Proofs that the halacha follows Tosfot''': The Beit Yosef 511:2 simply quotes Tosfot and does not quote the reason of the Rambam. Seemingly, he holds like the Tosfot. Even though, he quotes the Rif, who says that one may not heat up water for a complete body shower, the Rif doesn't explicitly state that he agrees with the Rambam's explanation. Mishna Brurah 511:10 quotes the opinion of Tosfot and only mentions the explanation of the Rambam in the Shaar HaTziyun (511:8). Chazon Ovadyah ([[Yom Tov]] pg 41) also explains the prohibition to heat up water on [[Yom Tov]] for a full-body shower in accordance with Tosfot.
* '''Proof that Shulchan Aruch follows the Rambam''': The Ran ([[Shabbat]] 18b and Beitzah 11b) writes that since the Rif and Rambam hold that heating up water on [[Yom Tov]] for a full-body shower is onlyrabbinic, it is permitted to take a shower if the water was heated up before [[Yom Tov]]. According to Tosfot, who hold that heating up water on [[Yom Tov]] is a biblical prohibition, it would be prohibited to take a shower with hot water even if it was heated before [[Yom Tov]]. Beit Yosef 511:2 quotes the Ran. Shulchan Aruch 511:2 rules that it is permitted to bathe one's entire body in hot water which was heated before [[Yom Tov]], while the Rama rules that it is forbidden. Using the logic of the Ran, Shulchan Aruch follows the opinion of the Rambam, whereas the Rama follows the opinion of the Tosfot.
* Assuming, as did the Ran, that the Rif holds like the Rambam, it is very reasonable to believe Shulchan Aruch follows the Rambam, since two of the three major pillars of halacha agree to that opinion. See Rav Yosef Karo's introduction to the Beit Yosef s.v. VeLeChen. See, however, the Meiri (Beitzah 21b s.v. Amar HaMeiri HaMishna HaReviyit) who explains like Tosfot but also rules like the Rif that one may completely bathe in water which was heated before [[Yom Tov]]. According to the Meiri, these two aren't necessarily related and as such, the proof as to the ruling of Shulchan Aruch isn't ironclad.
* '''Proofs that we're strict for both''': The Kaf HaChaim 511:13 quotes both opinions and doesn't rule definitively. The Shaar HaTziyun details a practical difference between the Rambam and Tosfot but doesn't rule either way. </ref> The Beiur Halacha 511:2 s.v. Yadav implies that what is considered a pleasure enjoyed by everyone depends on the time and place. (Sh”t Mayim Chaim 1:29 supports this idea.) <ref>"Changes in Sociology or Technology and Jewish Law Responses to Them: The Cases of Showering or Smoking on [[Yom Tov]]" is an RJJ article by Avi Wagner and R’ Broyde on this topic. (R’ Broyde states aware of only one posek who says “Shaave” never changes).</ref>
'''Showering with water heated up before [[Yom Tov]]'''
 Tosfot who holds that there is a biblical prohibition to heat up water on [[Yom Tov]], also holds that there’s a rabbinic prohibition to bathe in water heated before [[Yom Tov]] just like there’s a rabbinic prohibition regarding water heated before [[Shabbat]]. Based on this, the Noda Biyehuda OC 24 and Chacham Tzvi 11 forbid immersing in a heated mikveh, even if the water was heated before [[Yom Tov]] but they did permit using lukewarm water. Teshuvot Divrei Chaim OC 2:26 says that the minhag is to allow women to immerse even on [[Shabbat]] and [[Yom Tov]] in a heated Mikvah. Rabbi Akiva Eiger on Shulchan Aruch 307:5, quoted by Bi’ur Halacha 326:1 "Bimayim" permits bathing in hot water even on [[Shabbat]] because if not the women would be in great discomfort, and the gezeira wasn't made on situations like those. However, the Rambam holds that it’s permissible to wash one’s whole body with water that was heated up before [[Yom Tov]] as long as it’s done outside a bathhouse because there was a rabbinic prohibition not to bathe in a bathhouse on [[Yom Tov]] (Bet Yosef 511:2). 
 Shulchan Aruch 511:2 rules like the Rambam and the Rama rules like Tosfot. Mishna Brurah 551:19 writes that Ashkenazim shouldn’t change the minhag to refrain from washing one’s whole body in water that was heated before [[Yom Tov]]. However, Chazon Ovadyah ([[Yom Tov]] pg 41) writes that the Sephardic minhag is to follow Shulchan Aruch. Sh”t Mayim Chayim 1:29 agrees. 

==Psak==
'''Sephardic'''
One may not shower on [[Yom Tov]] with water heated on [[Yom Tov]], however, one may shower with water heated before [[Yom Tov]] as long as it is not in a bathhouse. One may shower on [[Yom Tov]] Sheni with water heated by an electric heater on [[Yom Tov]] Rishon, provided there is no incoming cold water that will be heated as it enters the tank. Water that was heated in a solar boiler (common in Israel) is considered like water that was heated before [[Yom Tov]] and one could shower one’s whole body in them on [[Yom Tov]]. <ref>Rav Ovadyah Yosef (Chazon Ovadya [[Yom Tov]] p. 41 and p. 157), Yalkut Yosef [[Shabbat]] Volume 4 Siman 326 page 58. [http://download.yutorah.org/2017/55086/879510.pdf Rav Eliyahu Ben Chaim] holds that it is permitted to shower in lukewarm water on Yom Tov.</ref>
According to a ruling of Rav Yitzchak Yosef Shlita, in the Diaspora, when [[Yom Tov]] falls out on Thursday and Friday and leads into [[Shabbat]], colloquially known as a Three Day [[Yom Tov]], it is permissible to take a shower on [[Yom Tov]] as long as the water in the boiler was boiling before [[Yom Tov]] even if there is incoming water that will be heated as it enters the boiler. <ref>Rabbi Gavriel Elbaz (author of the English HalachaYomit site) as well as a few other Rabbis sent a question to Rav Yitzchak Yosef Shlita as to whether the lenient position Rav Ovadia Yosef took regarding a solar boiler could be applied to an electric boiler. The final ruling of Rav Yitzchak Yosef can be found on [http://halachayomit.co.il/Default.asp?HalachaID=1573 HalachaYomit.co.il in Hebrew] as well as [http://www.halachayomit.co.il/EnglishDisplayRead.asp?readID=1997 HalachaYomit.co.il in English]. See, however, another [http://www.halachayomit.co.il/displayRead.asp?ReadID=1996 article on HalachaYomit.co.il].
* The letter by Rabbi Elbaz included the following points. Please note that the following variables individually may not be accepted by the halacha, however, it is together that they formed a basis for a lenient position.
* Facts of the case: Under the boiler is a gas fueled flame that is constantly lit to keep the water hot. Inside the boiler is a thermostat to measure the temperature of the water. When water is removed from the boiler, immediately cold water enters the boiler. At that time, either the cold water is heated immediately by the hot water in the boiler or because a lot of cold water entered, the temperature drops and the fire below the boiler is raised automatically.
* Perhaps the entire prohibition of heating up water, according to Shulchan Aruch, is only rabbinic (see above).
* Perhaps the new water that enters and is heated is only considered a pesik reisha de'lo nicha leh. See Chazon Ovadia ([[Yom Tov]] p. 41) and Yabia Omer 4:34:35. Even if it is a pesik reisha denicha leh, still some permit a pesik reisha for a rabbinic prohibition. See Leviyat Chen (Siman 314 #39).
* There is a minority opinion that considers the water that entered as grama. See Chazon Ovadia ([[Shabbat]] v. 4 p. 405).
* If it can be established that the water was heated up in a permitted fashion, then there is a discussion whether it is permitted to take a full body shower in those waters. See Shulchan Aruch 326 and 511, Halichot Olam (v. 4, p. 207), and Chazon Ovadia ([[Shabbat]] v. 6, p. 76-8).
* Lastly, perhaps for someone who is in pain there is room to be lenient. See Rabbi Akiva Eiger (307 and 326).</ref> In any event, this ruling does not address the issues of plucking out hairs or [[squeezing]] out hair, which are forbidden.

'''Ashkenazik'''
Many major authorities forbid taking a shower with hot water whether the water was heated before [[Yom Tov]] or on [[Yom Tov]]. However, one may wash one's body one limb at a time with water heated before [[Yom Tov]] and one may heat up water on [[Yom Tov]] to wash one’s face hands and feet. However, some authorities are lenient and hold that it's preferable to shower on [[Yom Tov]] with lukewarm water but it's even permitted to shower with hot water, however, one should not use very hot water. Nonetheless, it's imperative to be careful about certain concerns:
* (1) that one may not squeeze water out of one's hair, either to dry it or to rub in shampoo and so one should put the shampoo in before wetting one's hair.
* (2) One may not use regular bar soap based on Mishna Brurah 326:30 but one should use liquid soap, preferably one that is a thin liquid.
* (3) Some forbid using the towel to dry one's hair but agree that it's permissible to dry one's body as long as the towel isn't saturated to the point that one is [[squeezing]] out water. <ref>This is the opinion of Rabbi Aryeh Lebowitz mostly quoting Rav Hershel Schachter. This lenient opinion is based on a discussion whether and to what extent halacha considers a pleasure enjoyed by most people to change according to time.
* (1) Magen Avraham 511:5, Aruch HaShulchan 511:5, and Beiur Halacha 511 s.v. Yadav hold that when considering what is a pleasure enjoyed by all one must take into consideration the contemporary custom during the week.
* (2) [http://www.yutorah.org/lectures/lecture.cfm/749147/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Showering_on_Yom_Tov Rabbi Aryeh Lebowitz] (New York, 2010) brings a proof from the above sources that since nowadays it’s more common to shower daily or at least once every two days heating up water for that purpose should be permissible. Rabbi Lebowitz quotes Rav Hershel Schachter who permits showering in lukewarm water. It should be noted, however, that Rav Hershel Schachter's pesak as recorded in [http://www.yutorah.org/lectures/lecture.cfm/776128/Rabbi_Hershel_Schachter/Reishit_Bikkurim:_A_Guide_to_Shavuot_Observance Reishit Bikkurim] ([[Shavuot]] 5772) is that it is forbidden to shower in hot or warm water, but only in water that's cold but not uncomfortably cold. In the footnote he explicitly writes that lukewarm water is forbidden. This same position is confirmed in [http://www.yutorah.org/lectures/lecture.cfm/791957/Rabbi_Hershel_Schachter/Hilchos_Pesach_and_Yom_Tov a shiur on yutorah.org titled "Hilchos Pesach and Yom Tov"] (min 30) which was given before [[Pesach]] 2013. [https://www.yutorah.org/sidebar/lecture.cfm/898113/rabbi-hershel-schachter/inyonei-pesach-yom-tov-6-mitoch-electricity-funerals-bathing-chametz-mixtures-kitnios-mechirah-birkas-kohanim/ Rav Schachter (March 2018 Inyanei Pesach 6 min 30)] said that to be strict for the Ramban one shouldn't shower in warm water.
[https://player.fm/series/yutorah-r-aryeh-lebowitz-recent-shiurim-1315098/ten-minute-halacha-rav-schachters-position-on-showering-on-yom-tov Rav Aryeh Lebowitz (March 2017) reexplained the issue and Rav Schachter's position and he retracted from his initial explanation of Rav Schachter's opinion. There he explained that Rav Schachter was only lenient if it is just warm enough that it is to remove the coldness of the water. The reason being that Shaar Hatziyun 511:25 citing Rabbi Akiva Eiger discusses whether the gezerah habaalanim only applies to yad soledet or even lukewarm. Bet Meir holds that lukewarm water is an issue. However, if it isn't warm but it is just removing the chill everyone agrees that gezerah habaalanim is permitted.
* (3) Sh”t Mayim Chayim 1:29 (Rav Chaim Dovid HaLevi, Tel Aviv, 1991) agrees with the above proof, however, he disagrees with the assumption that nowadays the common custom is to shower daily and it’s not sufficient that it’s the custom to shower regularly (even once in two days). [He does admit that if he were in a very hot climate and it was actually the custom for everyone to take a shower every single morning then he’d permit.] (This is similar to the position taken by the Chazon Yechezkel Beitzah 2:7 but Shemirat [[Shabbat]] Kehilchata 21 note 21 questions it.)
* (4) However, Sh”t Bear Moshe 8:158-9 (Rav Moshe Stern, Brooklyn, NY, 1987) argues that the above sources aren’t a proof because in all those cases the contemporary custom was only considered in order to create a stringency beyond that which that was ruled in Shulchan Aruch. Therefore, Bear Moshe is unwilling to consider permitting heating water to shower on [[Yom Tov]].
* (5) Mishna Brurah 551:9 and 18 rules (like the Rama) that one may not take a shower a full body shower with hot water on [[Yom Tov]] whether the water was heated on [[Yom Tov]] or before, however, one may wash one's whole body part by part with water heated before [[Yom Tov]] and one may heat up water on [[Yom Tov]] to wash one's hands, feet, and face.
* (6) In conclusion whether or not this definition of "a pleasurable activity enjoyed by all" in halacha can change most poskim are unwilling to rule leniently and rule in accordance with the Mishna Brurah even nowadays. This is the opinion of Shemirat [[Shabbat]] KeHilchata 14:7 (in old and new edition), [http://www.thehalacha.com/attach/Volume3/Issue18.pdf Halachically Speaking] quoting Horav Yisroel Belsky, Rivevot Ephraim i6:265, 8:248:1, Sh"t Tzitz Eliezer 6:20, 11:64, Avnei Yushfei 3:55 quoting Rav Elyashiv. [In the footnote (#21) of Shemirat [[Shabbat]] Kehilchata he discusses the topic at length and shows that there is some reason to be lenient but nonetheless doesn't rule that way.]
* (7) Rabbi Simcha Bunim Cohen in his book "The Laws of [[Yom Tov]]" basically agrees to all of the above and adds that it's customary to refrain from even a cold shower on [[Yom Tov]] unless there it is a case of discomfort and that it's permitted to heat up water on [[Yom Tov]] for the purpose of washing a minor part of the body. Lastly, Rav Simcha Bunim Cohen adds that washing any part of the body in a shower or bathtub is forbidden unless one is partly clothed. Rav Chaim Jachter on [http://www.koltorah.org/ravj/Showering_on_Yom_Tov_1.html koltorah.org] points out that one should not distinguish in this regard between the first and second day of [[yom tov]] simply because the second day is rabbinic, as the Aruch Hashulchan 511:11 says this is degrading to [[Yom tov sheni]]. </ref>
===Children===
# If a person always bathes their child every day then it is permitted to bathe them in hot water on Yom Tov. If they only bathe them every other day or the like then it is forbidden to bathe them in hot water on Yom Tov.<ref>Ohalei Yakov (Shavuot p. 79 Yom Tov 11)</ref>

==Links==
* [http://hirhurim.blogspot.com/2007/09/yom-tov-hygiene-hot-shower.html Rabbi Ari Enkin on hirhurim.com]
* [http://www.koltorah.org/ravj/Showering_on_Yom_Tov_1.html Rabbi Jachter on koltorah.org]
* [http://www.thehalacha.com/attach/Volume3/Issue18.pdf Halachically Speaking]
* [http://www.yutorah.org/lectures/lecture.cfm/749147/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Showering_on_Yom_Tov Rabbi Aryeh Lebowitz on yutorah.org]
* [http://www.yutorah.org/lectures/lecture.cfm/776128/Rabbi_Hershel_Schachter/Reishit_Bikkurim:_A_Guide_to_Shavuot_Observance Rav Hershel Schachter in Reishit Bikkurim (p. 5)]
==Sources==
<references/>
[[Category:Holidays]]
[[Category:Pesach]]
[[Category:Sukkot]]

Kriyat Shema Al HaMitah

2018-04-05T19:29:39Z

Ikesultan: /* Birchas HaMapil */

[[Image:Sleep.jpg|200px|right]]
For more general halachos of going to sleep and [[waking up]] see the [[Halachot of Sleep]] and [[Waking Up]] pages.
==Order of the [[Kriyat Shema]] Al HaMitah==
# When saying [[Krias Shema Al HaMita]], preferably one should say all three paragraphs of Shema, but at least one should say the first paragraph of the Shema and then say Birchat Hamapil. <ref>Mishna Brurah 239:1</ref>If one feels that one will fall asleep saying Shema in which case say Birchat Hamapil earlier and then Shema.<ref>Shulchan Aruch 239:1 writes that one should first say Shema and then say the bracha of Hamapil in order to recite Hamapil as close to going to sleep as possible. Mishna Brurah 239:2 writes that if one feels that one will fall asleep while saying Shema one should say Hamapil first. </ref> The Sephardic minhag is to say Birchat Hamapil before Shema.<ref>Yalkut Yosef ([[Brachot]] pg 667)</ref>
# It isn't considered an interruption between Hamapil and going to sleep to recite the paragraph of Yoshev BeSeter Elyon because its purpose is to protect oneself while sleeping.<ref>Mishna Brurah 239:2</ref>
# If one didn’t repeat Shema after [[Tzet HaKochavim]] one must say all three paragraphs and should have the proper intent to fulfill one’s obligation. <ref>Mishna Brurah 239:1 </ref>
# If you are sick you don’t need to say the whole order of Kriyat Shema Al Hamita; it is enough just to say the first paragraph of shema and the bracha of Hamapil. <Ref> Mishna Brurah 239:9 </ref>
# You only need to say Kriyat Shema Al Hamita and the bracha of Hamapil once a night, so if you fall asleep and then wake up and you want to go back to bed you don’t need to repeat Hamapil. If you know that you're going to wake up for some time and go back to sleep again, you should have in mind that your bracha should exempt the second period of sleep as well.<ref>Rabbi Zilber in [http://www.hebrewbooks.org/pdfpager.aspx?req=51658&st=&pgnum=390 Beyt Baruch 35:9]</ref>

==Birchas HaMapil==
# Birchat [[HaMapil]] should be made when one is going to sleep (one doesn’t need to wait until sleep over takes oneself) <ref>Mishna Brurah 239:3 </ref>
# Sephardim, according to many poskim, shouldn’t say the Bracha of [[HaMapil]] with [[Shem UMalchut]] if they go to sleep after [[Chatzot]] (midnight by halachic hours). <Ref> Rav Ovadia Yosef in Yachava Daat 4:21 wrote that one should say hamapil after chatzot without shem umalchut and before chatzot with shem umalchut. This is also the opinion of Yalkut Yosef ([[Brachot]] pg 664) and Or Letzion 2:15:12.</ref> Others hold that it can be said all night.<ref>Halacha Brurah 239:9 quoting his father Rav Ovadia Yosef that he retracted that one should say it even initially after chatzot. See Rav Ovadia's formulation in Chazon Ovadia (Brachot p. 511). See also Orchot Maran 2:19:10 p. 834 where he writes that Rav Ovadia Yosef's personal practice changed in 5771 to say hamapil after chatzot with shem umalchut. </ref> Syrians have the tradition not to say it with shem umalchut at all.<ref>[http://www.dailyhalacha.com/displayRead.asp?readID=277&txtSearch=hamapil Rabbi Mansour on dailyhalacha.com] explained that the Syrian minhag was to say hamapil without shem umalchut in accordance with the Ben Ish Chai (Pekudei no. 12).</ref>
# According to Ashkenazim, A person can recite hamapil if he goes to sleep at any point during the night even after midnight as long as it is before Olot Hashachar. However, if a person is going to sleep right before Olot Hashachar and he is concerned that he won’t fall asleep until after Olot one shouldn’t recite Hamapil.<ref>Biur Halacha 239:1 s.v. samuch</ref>
# If a person is going to sleep before sunset even if he is going to continue to sleep through the night he should not recite Hamapil.<ref>Betzel Chachma 5:166:9 writes that since the bracha is established only for sleep at night even though one is going to later sleep during the night the bracha needs to recited at the time that the action that obligates the bracha is performed. This is cited by Dirshu 239:7.</ref>
# If a person is on a night flight and plans on sleeping on the plane he should recite Hamapil since his chair is like a bed for that time. However, if one doesn’t plan to go to sleep and only accidentally dozed off he doesn’t need to recite Hamapil.<ref>Beer Moshe 7:114:3</ref>

==Not speaking after [[Kriyat Shema]] Al HaMitah==
# Once you have said קריאת שמע על המטה you shouldn’t speak, eat, or drink. Before one said the Bracha of [[HaMapil]], if one needs to eat, drink, or say something really important there is a possibility to be lenient, and one should repeat Shema. However, if one already said the Bracha of [[HaMapil]] one shouldn’t make any interruption unless there’s a serious need. <Ref> Piskei Teshuvot 239:3. Mishna Brurah 239:4 says that it is מותר to speak if it is important, but once you said המפיל it is a הפסק between the ברכה and the sleeping. The רמ"א says that you shouldn’t speak rather one should go to bed right after [[Kriyat Shema]] Al HaMitah. This is also the opinion of the Yalkut Yosef ([[Brachot]] pg 664, 239:1) and Halacha Brurah 239:8. Yalkut Yosef writes that it is permitted to do something necessary after hamapil such as put a child back to sleep. </ref>
# Someone who wants to say the Bracha before leaving the Bet Midrash and not to say it in the room not to be bothered one may do so (but afterwards one shouldn’t make any interruptions besides going to the room and going to sleep). <Ref>Halichot Shlomo ([[Tefilla]] pg 170) </ref>
# If after one already said [[Birkat HaMapil]] one's parent asks one something and one has to answer, then it is permitted to ask because of Kibbud Av VeEm.<ref>Yalkut Yosef (vol 3, 665)</ref>
# Even though one should strive to say birkat hamapil as close to falling asleep as possible, if one goes to the bathroom after having said Birkat Hamapil he should still recite asher yatzar. <ref> Sh"t Yechave Daat 4:21, Sh"t Tzitz Eliezer 7:27, and Sh"t Bear Moshe 1:63 all hold that you still should say asher yatzar, or even [[Kiddush Levana]] or [[arvit]] if necessary. Halacha Brurah 239:8 agrees. </ref>

==Position to say the Bedtime Shema==
# It's good to read the [[Bedtime Shema]] sitting or standing. If you already laid down, you don’t need to get up rather say it on your side, but it is forbidden to say it while [[lying]] on your back or on your belly, after the fact one fulfills one's obligation in any position. <Ref> Mishna Brurah 239:6 writes that there are those that are more strict and make you stand but we are lenient. </ref>

==If one didn't fall asleep==
# Even if one didn’t end up falling asleep the Bracha is not considered in vain because the Bracha was said about people in the world going to sleep but was established for when one tried going to sleep. <Ref>Piskei Teshuvot 239:3 based on Eliya Rabba 239 quoting the Maharitz Chayus </ref>

==Something to Think about Before Falling Asleep==
# One should have intention that one is going to sleep in order to get energy to serve Hashem with energy tomorrow. <Ref> Aruch HaShulchan 231:6, Kaf HaChaim 238:10 </ref> According to some, one should verbalize this intention. <Ref>Kaf HaChaim 231:7 </ref>
# Before a person goes to bed it's good to consider all the things he did that day and if he finds that he did a sin he should accept upon himself not to do it again. Also it's good to forgive anyone who might have sinned against oneself. <Ref> Mishna Brurah 239:9 </ref> If a person can't bring himself to forgive someone who wronged him he should skip the הרי אני מוחל וסולח that says he forgives everyone until the day he is able to forgive them.<ref>Or Letzion 2:15:13</ref>
# It is a good idea to review words of Torah while one is going to sleep.<ref>Gemara Brachot 5a, Magen Avraham 239:6, Halacha Brurah 239:8</ref>

==Text of [[Kriyat Shema]] Al HaMitah==
# [http://he.wikisource.org/wiki/%D7%A1%D7%99%D7%93%D7%95%D7%A8_%D7%A1%D7%99%D7%9E%D7%9F_%D7%98%D7%95%D7%91/%D7%90%D7%A9%D7%9B%D7%A0%D7%96/%D7%A7%D7%A8%D7%99%D7%90%D7%AA_%D7%A9%D7%9E%D7%A2_%D7%A9%D7%A2%D7%9C_%D7%94%D7%9E%D7%99%D7%98%D7%94 Ashkenazic text of Kriyat Shema Al Hamita] (from wikisource.com)
# [[:File:Kriyat_Shema_Al_Hamita.pdf| Sephardic text of Kriyat Shema Al Hamita]] (from fxp.co.il)

==Sources==
<references/>
[[Category:Brachot]]
[[Category:Prayer]]

Chol HaMoed

2018-04-04T18:55:55Z

Ikesultan: /* Buying and Selling */

{{Good}}
[[Image:Nissan.png|thumb|right|Calendar from Kaluach of the month of Nissan with the first day of Chol HaMoed [[Pesach]] highlighted]]
Chol HaMoed are the intermediate days of the [[holidays]] of [[Sukkot]] and [[Pesach]]. In the diaspora, on [[Pesach]], Chol HaMoed spans from the third day of [[Pesach]] until and including the sixth day, and on [[Sukkot]] from the third day of [[Sukkot]] until [[Shemini Aseret]]. In [[Israel]], on [[Pesach]], Chol HaMoed starts on the second day of [[Pesach]] and lasts until and including the sixth day, and on [[Sukkot]] from the second day of [[Sukkot]] until [[Shemini Aseret]].
==Kavod and Oneg==
# There’s a requirement of Kavod and Oneg on Chol HaMoed. This includes having special food, drinks, and clothing, but it is more lenient than Kavod of [[Yom Tov]]. <ref> Sh”t Rabbi Akiva Eiger 1 (in the Hashmatot) and S”A HaRav 529:5 write that there’s no Kavod and Oneg on Chol HaMoed. On the other hand, Magen Avraham 530:1, Mishna Brurah 530:1, Sefer Chol HaMoed (pg 1; by Rabbi Dovid Zucker) write that there’s Kavod and Oneg on Chol HaMoed, however, Shaar Tzion 530:4 points out that it’s not as strict as Kavod of [[Yom Tov]]. Yalkut Yosef (Moadim pg 502) agrees. </ref>
# As part of Kavod, one should wear clothes that a little better than weekday clothes. Some have the minhag to wear [[Shabbat]] clothing on Chol HaMoed. <Ref>Mishna Brurah 530:1, Yalkut Yosef (Moadim pg 502), and Aruch HaShulchan 530:4 write that there’s an obligation to wear clothing which is a little nicer than regular weekday clothing. Nimukei Orach Chaim 530:3 and Chaye Adam 106:1 hold that one should wear [[Shabbat]] clothes, but one doesn’t need to wear [[Yom Tov]] clothing which are supposed to be a little better than [[Shabbat]] clothing. Mishna Brurah 530:1 writes that the Maharil's practice was to wear [[Shabbat]] clothes on Chol HaMoed. </ref>
# As part of Kavod, some have the practice to leave the table cloth on the table all of Chol HaMoed. <Ref> Pri Megadim 639 (M”Z 639:1) and Aruch HaShulchan 530:4 </ref>
# As part of Kavod, one is not obligated to have a bread meal, however, it is preferable to do so. <Ref>S”A 188:7 writes that since there’s no obligation to have a meal on Chol HaMoed is one forgets [[Yaaleh VeYavo]] one doesn’t repeat Brikat HaMazon. Magen Avraham 530:1, Mishna Brurah 530:1, and Yalkut Yosef (Moedim pg 502) write that it’s preferable to have bread since Kavod is with food and the most important food is bread. Regarding having nice meals on Chol HaMoed, see Rashi's comment to Avot 3:11.</ref>

==Simcha==
# There’s a requirement of Simcha on Chol Hamoed just like there is on [[Yom Tov]]. <ref>Rambam Hilchot [[Yom Tov]] 6:17. This is quoted as halacha by S”A HaRav 529:6-7 and Yalkut Yosef (Moadim pg 502). </ref>
# One should fulfill simcha of Chol HaMoed with what makes each person happy. Some say that this can be fulfilled with any activity that brings a person enjoyment. However, some have the practice to fulfill simcha as Chazal instituted concerning [[Yom Tov]]: men to drink wine, women by wearing new clothing, and children by getting toys or candies. <Ref>
* Regarding simcha of [[Yom Tov]], the Gemara Pesachim 109a says that since there's nowadays there's no [[Korbanot]] Shlamim, one fulfills simcha with wine. The Gemara continues that women fulfill their simcha with new clothes and children with toys and candies. This is codified as halacha by the Rambam ([[Yom Tov]] 6:17) and S”A 529:2. Rambam (Mitzvah 54) and Sefer HaChinuch (Mitzvah 488) hold that Simcha is a Mitzvah Deoritta nowadays, however, Tosfot (Moed Katan 14b s.v. Aseh) holds that Simcha is only Derabbanan nowadays.
* According to the Magen Avraham 530:1, Nimukei Orach Chaim 530:2, Moadim UZmanim 1:29 there’s no obligation to have wine on Chol HaMoed (this may be based on [[Sukkah]] 47b). However, Hilchot Chol HaMoed Zichron Shlomo (by Rabbi Dovid Zucker [[Siman 1]]) writes that from Rambam 6:17 it seems that all the days of the holiday are equal in fulfilling the mitzvah of Simcha. Similarly, Sh”t Rabbi Akiva Eiger 1 (in the Hashmatot), Hilchot Chol HaMoed Zichron Shlomo (Buir 1) in name of Rav Yacov Kamenetsky, Rav Moshe Feinstein and the Debersiner Rav hold that there’s a reason to have wine to fulfill simcha. Yalkut Yosef Moadim p. 502 agrees that men should have wine and meat each day. </ref>
# According to those who fulfill simcha on Chol HaMoed like simcha on [[Yom Tov]], men should fulfill simcha with wine and not grape juice. <Ref> Hilchot Chol HaMoed Zichron Shlomo (Buir 1:2) quotes Rabbi Moshe Feinstien and the Debersiner Rav who say that grape juice doesn’t fulfill the mitzvah of simcha. Nemukei Orach Chaim 529:2 writes that one should have a reviyat of wine, while Hilchot Chol HaMoed Zichron Shlomo (pg 3; based on Sh”t Rosh 25:1) writes that a Meloh Lugmav is sufficient. </ref>
# Initially one should have two bread meals on each day of Chol Hamoed, once at night and once during the day but it isn't an absolute obligation.<ref>Yalkut Yosef Moadim p. 502</ref>
# It is forbidden to get married on Chol HaMoed because such an occasion would infringe on the mitzvah of simcha of the holiday.<ref>Moed Katan 8b, Shulchan Aruch 546:1</ref> However, it is permitted to get engaged, which isn't the same as halachic [[Kiddushin]] on Chol HaMoed.<ref>Taz 546:2, Chol HaMoed KeHilchato 1:32</ref>

==Special parts of Davening==
===Shemonah Esrei===
# On Chol HaMoed, one should insert [[Yaaleh VeYavo]] in [[Shmoneh Esrei]] during the Bracha of Avoda (Retzeh). If one forgot to say [[Yaaleh VeYavo]] and remembered before concluding [[Shmoneh Esrei]] (with Yeyihu LeRatzon) one should return to Retzeh and continue from there. However, if one only remembered after finishing [[Shmoneh Esrei]], one must repeat [[Shmoneh Esrei]]. <ref>Shulchan Aruch 124:10, Kitzur Shulchan Aruch 19:11, [[Tefillah]] KeHilchato 23:106 </ref>
===Birkat HaMazon===
# On Chol HaMoed, one should insert [[Yaaleh VeYavo]] in the middle of the third Bracha of [[Birkat HaMazon]]. <Ref>S”A 188:4 and 5 </ref>
# If one forgot [[Yaaleh VeYavo]] and one realized:
## before saying Hashem’s name at the end of the third Bracha, one should return to [[Yaaleh VeYavo]] and then continue from there. <ref>Halachos of [[Brachos]] (pg 510) </ref>
## after saying Hashem’s name but before saying [[Boneh]] Yerushalayim, one should immediately say למדני חוקיך which is the conclusion of a פסוק in Tehillim and then return to Yaaleh Veyavo and continue from there. <ref>Halachos of [[Brachos]] (pg 510) </ref>
## after finishing the third Bracha before starting the fourth Bracha one should insert a special Bracha ברוך אתה ה' אלקינו מלך העולם שנתן מועדים לעמו ישראל לששון ולשמחה את יום חג (פלוני) הזה <ref>Halachos of [[Brachos]] (pg 513) writes that the special Bracha to insert on Chol HaMoed is ברוך אתה ה' אלקינו מלך העולם שנתן מועדים לעמו ישראל לששון ולשמחה את יום חג. (פלוני) הזה. This is based on Mishna Brurah 188:27 who writes that the special Bracha of Chol HaMoed doesn’t have a conclusion like the Bracha of [[Rosh Chodesh]]. </ref>
## within the first six words of the fourth Bracha (ברוך אתה ה' אלקינו מלך העולם), one should continue with the special Bracha (שנתן...) mentioned in the last option. <ref>Halachos of [[Brachos]] (pg 515) </ref>
## after one said the seventh word in the fourth Bracha, one should continue and not repeat Birkat Hamazon. <Ref> S”A 188:7 writes that one doesn’t need to repeat [[Birkat HaMazon]] if one forgot [[Yaaleh VeYavo]] on Chol HaMoed because there’s no obligation to have a bread meal on Chol HaMoed. </ref>
===Torah Reading===
# On [[Shabbat]] Chol HaMoed, both on [[Sukkot]] and [[Pesach]], the Torah reading is from Reah Atta, which on a regular week is Shelishi of Ki Tisa, until the end of Parshat Ki Tisa.<Ref>Rav Huna in Gemara [[Megillah]] 31a says that on [[Shabbat]] Chol HaMoed we read the portion beginning with Reah Atta. Rashi explains that we read this portion because it includes the mitzvot of [[shabbat]], the regalim, and a reference to Chol HaMoed (derived by chazal in gemara Chagiga 18a).</ref>
# The Haftorah for [[Shabbat]] Chol HaMoed [[Sukkot]] is Bayom Bah Gog (beginning from Yechezkel 38:18) and the Haftorah for [[Shabbat]] Chol HaMoed [[Pesach]] is Atzamot Yeveshot (beginning from Yechezkel 37:4).<ref>Gemara [[Megillah]] 31a</ref>
==Forbidden work==
# There’s a dispute whether work on Chol HaMoed is a Biblical prohibition or a Rabbinic one. <ref> Tosfot (Chagiga 18a s.v. cholo) and Rosh (Moed Katan 1:1) hold that the entirety of work on Chol HaMoed is derabanan. Such is the opinion of the Rambam (Yom Tov 7:1), Mordechai (Moed Katan n. 835), and Nemukei Yosef (Moed Katan 1a s.v. Gemara). On the other extreme, the Rashbam (Pesachim 118a s.v. kol) and Yereyim (Mitzvah no. 304) hold that melacha on Chol HaMoed is forbidden by the Torah. Several statements of Chazal indicate this position including Chagiga 18a and Moed Katan 11b. However, Tosfot answer that these Gemaras mean that there is an allusion in the pasuk to the prohibition. 
The Ramban (Moed Katan 2a s.v. od ani) and Rashba (cited by Maggid Mishna Yom Tov 7:1) arbitrate between these two positions and consider melacha on Chol HaMoed from the Torah’s perspective to be dependent solely on whether the melacha is necessary for the holiday. If it is necessary for the holiday, then the melacha is permitted from the Torah and, if not, it is forbidden. The Bach 530:1 supports such an explanation based on the pesukim. On Yom Tov the Torah forbids “melechet avoda” (Vayikra 23:8) and Rashi explains this to mean that one is prohibited to perform even work that will cause one to experience a loss if not done today. The Torat Kohanim (Emor 12:5) states that the prohibition of “melechet avoda” does not apply to Chol HaMoed; therefore, concludes the Bach, it is biblically permitted to do a melacha for the need of the holiday. 
In a similar vein, Rav Sobolofsky (“[http://www.yutorah.org/lectures/lecture.cfm/811776/Rabbi_Zvi_Sobolofsky/Issur_Melacha_On_Chol_Hamoed Issur Melacha on Chol HaMoed],” min 12-15) explained based on the Ritva (Moed Katan 13a s.v. elah) that the primary principle underlying the laws of Chol HaMoed is that one should enjoy the holiday. Thus, activities that further this purpose are permitted, while those which hinder this goal, especially ones that involve excessive effort, are forbidden. 
The Sefer HaChinuch (n. 323) explains that the determination of which melachot are biblically forbidden is left in the hands of the rabbis. </ref> According to Sephardim, the halacha is that work on Chol HaMoed is a Rabbinic prohibition. <ref> Yalkut Yosef (Moadim pg 504) writes that one may be lenient like Shulchan Aruch and if there’s a safek one can be lenient as it’s only derabbanan. </ref>
===Tircha without Melacha===
# A strenuous activity (one that involves exertion) is forbidden even if it doesn’t involve any Melacha. <Ref> S”A 535:1 writes that one may not move homes on Chol HaMoed. Mishna Brurah 535:1 explains that it’s forbidden because of the tircha (exertion) involved. </ref>
# For example, it’s forbidden to move heavy furniture (unless there’s a need see below). <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 7) brings this as an example of forbidden exertion on Chol HaMoed. </ref>
===Degradation of the holiday===
# Certain activities must be limited to avoid degradation of the holiday. For this reason, even when commercial activity is permitted it should be done in private. <Ref> Beiur Halacha 539 s.v. Eino Mutar, quoted by Hilchot Chol HaMoed Zichron Shlomo (pg 8) </ref>
# For example, it’s forbidden to paint one’s apartment on Chol HaMoed to improve its appearance. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 8) in name of Rav Moshe Feinstein. </ref>
===Which Melachot are entirely permitted?===
# The forbidden melachot includes all 39 melachot and derabbanan’s of [[Shabbat]] and [[Yom Tov]] except for: [[carrying]], going beyond [[techum]] (2000 [[amot]]), [[muktzah]], [[VeDaber Dvar]] (preparing or talking about business issues), Havarah (lighting a fire), [[Tevilat Kelim]], and removing Trumah. <ref> Hilchot Chol HaMoed Zichron Shlomo (pg 8-9) writes that there’s four exceptions to the forbidden melachot of Chol HaMoed including: [[carrying]], [[techum]], [[muktzah]], and VeDaber Dvar. Shemirat [[Shabbat]] KeHilchata 68:26 writes that besides these four there’s also no melacha of Havarah (lighting a fire), Gezerah about [[Tevilat Kelim]] and removing Trumah. </ref>
# [[Shevitat Behemto]] (having one’s animal work or renting it out), and Mechamer (leading one’s animal) according to some apply on Chol HaMoed and some say that it doesn’t apply and there’s what to rely on to be lenient. <Ref> Yalkut Yosef (Kitzur S”A 530:5) writes that [[Shevitat Behemto]] and Mechamer don’t apply on Chol HaMoed. However, Beiur Halacha (536 s.v. UMutar Lirkov) writes that there’s a Safek Safeka to be lenient and one shouldn’t protest those who are lenient in this case. Chol HaMoed KeHilchato 2:14 writes that the only reason to be lenient is the Safek Safeka and those who hold melacha is Deoritta would hold it’s forbidden. Shemirat [[Shabbat]] KeHilchata 68:26 writes that there’s room to be lenient unless the animal is doing a Deoritta prohibition. </ref>
# It’s permitted to go biking since that’s not considered a melacha. <ref> Hilchot Chol HaMoed Zichron Shlomo (pg 22) </ref>

===Is work done in violation forbidden from benefit?===
# If one did violate Chol HaMoed unintentionally, one may be lenient and benefit from the work that day. However, if one violated the Chol HaMoed intentionally, that individual shouldn’t benefit from it forever, and others may benefit for it after the holiday. <ref> S”A 318:1 rules that if one violates [[Shabbat]] unintentionally, the work is prohibited from benefit until after [[Shabbat]] and for intention violations, the work is prohibited for the perpetrator forever and everyone else is permitted after [[Shabbat]]. Magen Avraham 538:2 says that this same prohibitions would apply to someone who violates Chol HaMoed according to those that melacha on Chol HaMoed is s.v. HaMivashel who writes in name of the Gra and Chaye Adam that a Derabbanan Melacha is permitted on [[Shabbat]] itself.) Hilchot Chol HaMoed Zichron Shlomo (pg 15) writes that for this safek one can be lenient based on the fact that the entire prohibition is a rabbinic penalty. However, writes the Hilchot Chol Moed, for an intentional violation, there’s more reason to be strict based on Mishna Brurah 538:16. </ref>

==The Principle Reasons to Permit Melacha==
# Melacha on Chol HaMoed is forbidden just like [[Yom Tov]], however, there are five major leniencies to permit Melacha on Chol HaMoed which are: 1) Tzorech HaMoed (work done for work a need for the holiday), 2) Tzorech Ochel Nefesh (work to prepare food), 3) Tzarchi Rabim (work needed for communal purpose), 4) Dvar HaAved (work done to avoid a loss), 5) Poel Shein Lo Mah Yochal (work done by a laborer who doesn’t have food to eat). <Ref> Tur 530 writes that all of the melachas of [[Shabbat]] and [[Yom Tov]] apply to Chol HaMoed with five reasons to permit Melacha. This is codified by Biur HaGra 530:1 and Mishna Brurah 530:1. </ref>
===Comparison of the Reasons for which Melacha is Permitted===
{| class="wikitable"
|-
! !! General Holiday Needs !! Making Food !! Communal Need !! Financial Loss !! A Very Poor Worker
|-
| Professional Labor || Forbidden <ref> Mishna Brurah 530:1, Chol HaMoed Zichron Shlomo (pg 11) </ref> || Permitted <ref> Mishna Brurah 530:1, Chol HaMoed Zichron Shlomo (pg 36) </ref> || Permitted <ref> Chol HaMoed Zichron Shlomo (pg 47) </ref> || Permitted <ref> Chol HaMoed Zichron Shlomo (pg 51) </ref> || Permitted <ref>Shulchan Aruch 540:2</ref>
|-
| Excessive Exertion || Permitted <ref> Chol HaMoed Zichron Shlomo (pg 17) </ref>|| Permitted <ref> Chol HaMoed Zichron Shlomo (pg 36) </ref> || Permitted <ref> Chol HaMoed Zichron Shlomo (pg 47) </ref> || Forbidden <ref> Chol HaMoed Zichron Shlomo (pg 52) </ref> || -
|-
| Work Delayed for the Holiday || Forbidden <ref> Chol HaMoed Zichron Shlomo (pg 61) </ref>|| Permitted <ref> Chol HaMoed Zichron Shlomo (pg 36) </ref>|| Permitted <ref> Chol HaMoed Zichron Shlomo (pg 47) </ref>|| Forbidden <ref> Chol HaMoed Zichron Shlomo (pg 61) </ref> || -
|-
| Paying for the Work || Forbidden <ref> Chol HaMoed Zichron Shlomo (pg 16) </ref> || Permitted but preferable to get a goy <ref> Chol HaMoed Zichron Shlomo (pg 36) </ref>|| Permitted <ref> Chol HaMoed Zichron Shlomo (pg 47) </ref>|| Permitted <ref> Chol HaMoed Zichron Shlomo (pg 51) </ref>|| Permitted <ref>Shulchan Aruch 540:2</ref>
|-
| Working in Public|| - for uman <ref> Chol HaMoed Zichron Shlomo (pg 23) </ref> || Forbidden <ref> Chol HaMoed Zichron Shlomo (pg 37) </ref> || Permitted <ref> Chol HaMoed Zichron Shlomo (pg 47) </ref> || Forbidden <ref> Chol HaMoed Zichron Shlomo (pg 52) </ref>|| Forbidden <ref>Mishna Brurah 534:18</ref>
|-
| Preparing for after the Holiday || Forbidden <ref> Chol HaMoed Zichron Shlomo (pg 18) </ref> || Forbidden <ref> Chol HaMoed Zichron Shlomo (pg 37) </ref> || Permitted <ref> Chol HaMoed Zichron Shlomo (pg 47) </ref> || - || -
|}

==Tzorech HaMoed==
# One may do unskilled work on Chol HaMoed for a holiday need. However, skilled work is forbidden even for a need of the holiday. <ref> Shulchan Aruch 540:1, Mishna Brurah 540:1, Biur HaGra 530:1 </ref>
# Tzorech HaMoed is only permitted if the work entails no tircha (exertion) <ref> Shemirat [[Shabbat]] KeHilchata 66:38 based on Mishna Brurah 540:7. Aruch HaShulchan 540:4 forbids great exertion. Pri Megadim M”Z 540:3 permits even great exertion. (Shemirat [[Shabbat]] KeHilchata 66:38 adds that the pri megadim means that it’s permitted if it’s a maaseh hedyot or shinui.) See Nishmat Adam 110:1. Netivei Moed 7:2 says tzorech hamoed must be hedyot and one should still minimize the exertion. </ref>
# It’s permitted to do an action even if it will involve violating a melacha indirectly if there’s a holiday need. For example, it’s permitted to cut branches in order to make Sachach for the [[Sukkah]] as long as one makes sure to only cut from one side of the tree. Another example, it’s permitted to wash one’s hands over grass. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 18-9), Pitchei Teshuvot 530:1 </ref>
===What’s called a “holiday need”?===
# Anything where there’s a likely possibility that the work is needed is considered Tzorech HaMoed. <Ref> Pri Megadim A”A (intro to 537) writes that even if there is only a doubt if there will be a Dvar Aved one may do work on Chol HaMoed. Hilchot Chol HaMoed Zichron Shlomo (pg 17) writes that it is sufficient if there is a reasonable possibility of a Dvar Aved. However, the Mishna Brurah 537:1 writes that it must seem as being "close to" a Tzorech HaMoed. Shemirat [[Shabbat]] KeHilchata 66:34 agrees. </ref>
# One may not delay doing a certain work from before Chol HaMoed and do it on Chol HaMoed. <Ref>S”A 536:1 </ref>
# Fixing a broken object is called a holiday need if the object will be needed, however, if there’s a replacement that can be used instead or one could easily borrow a replacement, fixing the object isn’t a holiday need. <Ref> Based on Bet Yosef 534 and Magen Avraham 544:1, Hilchot Chol HaMoed Zichron Shlomo (pg 12) writes that if one can borrow a replacement one must not fix the broken object. </ref>
# It’s permissible to vacuum in an area you usually vacuum once a week. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 19) </ref>
# Some say it’s forbidden to nail a picture to a wall for decorative purposes, while others permit since it involves no skilled work or exertion. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 19-20) </ref>
# It’s forbidden to garden, plant, dewed, or move grass on Chol HaMoed. Watering is only permitted if the plant is in danger of dying. <ref> Shulchan Aruch 537:1, Hilchot Chol HaMoed Zichron Shlomo (pg 21) </ref>
# It’s permitted to pick flowers in order to decorate for the holiday. <ref> Hilchot Chol HaMoed Zichron Shlomo (pg 21), Chol HaMoed KeHilchato (7:4 pg 234) </ref>

===Simchat Chag===
# An activity that brings one simcha is considered a holiday need as it’s a mitzvah to have simcha on the holiday. For example, going on a family trip is considered simchat hachag and so it’s permissible to wash one’s car windows or fill up the tank in order to drive to the park. <ref> Hilchot Chol HaMoed Zichron Shlomo (pg 22), Shulchan Aruch 536:1 </ref>
# For example, since playing music is considered a simchat hachag, it’s permitted to fix (in an unskilled fashion) an instrument in order to play music for the holiday. <ref> Hilchot Chol HaMoed Zichron Shlomo (pg 21) </ref>

===Preparing from Chol HaMoed to [[Yom Tov]]===
# It’s permitted to do work for a Tzorech HaMoed from one day of Chol HaMoed in preparation for the other days of Chol HaMoed or for days of [[Yom Tov]]. <ref> Pri Megadim 533 M”Z is in doubt whether one may cook from one day of Chol HaMoed for another. However, Kaf HaChaim 533:6 and Hilchot Chol HaMoed Zichron Shlomo (pg 18) rule that it is permissible. Additionally, Hagahot Rabbi Akiva Eiger 539:11, Eshel Avraham 330, and Hilchot Chol HaMoed Zichron Shlomo (pg 18) write that it’s permissible to cook from Chol HaMoed to [[Yom Tov]] including [[Yom Tov]] Sheni of Galiyot. </ref>
===Melacha needed in preparation for a Tzorech HaMoed===
# Just as unskilled work is permitted for a Tzorech HaMoed, so too it is permitted to do necessary preparations for work that is done for a Tzorech HaMoed. <Ref>Magen Avraham 545:25 and Mishna Brurah 545:48 say that preparatory work that’s necessary for a Tzorech HaMoed is permissible such as preparing a quill and ink to write things that are permitted to write on Chol HaMoed. </ref>
# For example, one may sharpen a pencil in order to writes a social letter for the Moed. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 17) </ref>

===Needs for others===
# Unskilled work is permitted even for the need of others as long as one isn’t being hired. <Ref> S”A 542:1 </ref>
# One is allowed to hire a non-Jew to do work that’s permitted for a Jew to perform and it’s permitted to pay the non-Jew for the work. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 16) based on Beiur Halacha 541 s.v. Elah and 542 s.v. Afilu. </ref>
===Examples===
# For example, if a chair broke, it may be fixed in an unskilled manner is the chair is needed for the holiday, however, if another chair could be used or a chair could be borrowed one shouldn’t fix the chair. Additionally, if it takes carpentry skills to fix the chair or it was broken before the holiday and could have been fixed then, one may not fix the chair. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 12) based on the principles of Tzorech HaMoed. </ref>
# For example, it’s permissible to change a tire, jumpstart a car, or change it’s battery if the car will be used for festival purposes. <ref> Hilchot Chol HaMoed Zichron Shlomo (pg 15, 22) </ref> However, making other car repairs which require skilled work are forbidden to make (unless there’s a financial loss like having to leave your car on the road and having to return for it). <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 23), Shemirat [[Shabbat]] KeHilchata 66:59, for further analysis see R’ Nebenzahl’s Yerushalayim BeMoadeha pp. 279-282..</ref>
# Purely preparatory actions are allowed, provided that they are necessary. Thus, washing a car’s windows or getting gas are permitted. However, preparatory actions that are purposely delayed until Chol HaMoed may not be done on Chol HaMoed. <ref> S.A. 536:1. M.A. there quotes the Maharik that if this was done, the use of the item is forbidden. </ref>
# Washing or vacuuming the floor which is usually cleaned once or more times a week is permitted during Chol HaMoed. <Ref> Minchat [[Yom Tov]] 104:2 writes that since it’s normal to wash the floor twice a week it’s permissible to wash the floors on Chol Hamoed even if it’s a excessive work, however, scrubbing the floor to remove dirt is forbidden as it involves a melacha and requires excessive effort. Hilchot Chol HaMoed Zichron Shlomo (pg 19) extends this to floors that are cleaned once a week, and permits vacuuming as well. </ref>
# One may change the tire of a car if the car is needed for use during the holiday. One may also change the tire for a friend’s car if one isn’t being paid. <ref> Hilchot Chol HaMoed Zichron Shlomo (pg 15) rules like Sh”t Shevet HaLevi 1:166(3) even though he quotes the Debrinsiner Rav who says that it’s a maaseh uman and involves a tircha. </ref>
# Many forbid fishing for pleasure on Chol HaMoed, while some are lenient. If the fish will be eaten one may be lenient. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 38) writes in name of the Debreciner Rav that it’s forbidden to fish for pleasure and points out that Rav Moshe Feinstein permits. However many others side are strict including Sh”t Rivevot Efraim 1:356(2) and Chol HaMoed KeHilchato in name of Rav Shlomo Zalman Aurerbach and Rav Wosner. Hilchot Chol HaMoed Zichron Shlomo (pg 38) writes that (according to all) one can be lenient if the fish will be eaten. </ref>

===Maaseh Uman===
# For a person who isn't a tailor and isn't adept at sewing, sewing is considered not a Maaseh Uman. However, the average women is proficient at sewing and so is considered an Uman. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 14) writes that nowadays most men aren’t adept at sewing. </ref>
# A skilled worker may sew with a Shinui, meaning, making long stitches and alternating between high and low stitches (forming a zig-zag). <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 14) </ref>
# When sewing on a button, many hold that it is a sufficient Shinui to sew it loosely and only use 2 out of 4 holes (such as two diagonal ones). However, some say that it is an insufficient Shinui unless one has no other clothes to wear. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 14) quotes Rav Yacov Kamenetsky and the Debrinsiner Rav who allow if the action is significantly changed such as it’s loose and one only sews it through 2 holes. Hilchot Chol HaMoed continues to quote Rav Moshe Feinstein who forbids unless there’s no other clothes to wear. </ref>
# According to some authorities, it’s never considered a Shinui if a skilled person sews with a sewing machine while others are lenient if one makes a Shinui.

==Preparation of food==
# It’s permissible to do melachot in order to prepare food for the holiday (from one day of Chol HaMoed to another day of Chol HaMoed or from Chol HaMoed to [[Yom Tov]]). <ref> Hilchot Chol HaMoed Zichron Shlomo (pg 37) </ref>
# It’s permissible even if the melacha was deliberately pushed off to doing it on Chol HaMoed. <Ref> S”A 533:1 </ref>
# If one has adequate supply of the specific food one shouldn’t cook that food on Chol HaMoed unless the fresher food will be tastier. <Ref> S”A 533:1 writes that if one already has flour one should not ground new flour; however, even if one has bread one may cook new bread since hot bread is tastier. Hilchot Chol HaMoed Zichron Shlomo (pg 37) agrees.</ref>
# It’s permissible to take wages for [[cooking]] on Chol HaMoed food that’s needed for the holiday, however, it’s preferable to have a non-Jewish cook do it. <ref>Beiur Halacha 542, Hilchot Chol HaMoed Zichron Shlomo (pg 36) </ref>
# It’s permissible to fish on Chol HaMoed or to pick fruit on Chol Hamoed with intent to eat the fish or fruit. It’s permissible to fish or pick fruit abundantly so that one will be able to choose the choicest among them to eat. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 38). S”A 537:15 regarding fruits, Mishna Brurah 533:14, 18 regarding fish. </ref>
===Cooking extra===
# One may not cook on Chol HaMoed in order to have food after the holiday, however it’s permissible to cook generously without calculating precisely and if there’s leftovers, it’s permissible to have them after the holiday. <ref>S”A 533:1 </ref>
# If one transgressed and did cook for after the holiday it’s still permissible to eat it. <ref> S”A 527:23 rules this regarding [[Yom Tov]] and Hilchot Chol HaMoed Zichron Shlomo (pg 38) writes that this is true regarding Chol HaMoed as well. </ref>
===For whom?===
# It’s permissible to cook for fellow Jews, but one may not do extra work in [[cooking]] for a non-Jew. If one is just adding more ingredients to the pot (not considered extra work for the non-Jew) it’s permissible. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 36) </ref>
# It’s permissible to prepare food for guests even though it’s uncertain that they will come (as long as there’s a reasonable possibility). <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 37) </ref>
==Preliminary preparations for food==
# Preliminary preparations such as sharpening a knife or repairing a stove in order to make food for [[Yom Tov]] is permissible if one wasn’t able to fix in before [[Yom Tov]]. <Ref>S”A 540:7-8, Mishna Brurah 540:27 </ref>
# It’s permissible to do preparations even in a skilled fashion and even if it involves excessive effort. <ref>Mishna Brurah 540:18 and 537:15, Hilchot Chol HaMoed Zichron Shlomo (pg 39) </ref>
# However it’s forbidden to intentionally postpone preliminary preparations from before the holiday until Chol HaMoed and if one did so, one may not work on it on Chol HaMoed. <Ref> Mishna Brurah 540:27, Hilchot Chol HaMoed Zichron Shlomo (pg 40) </ref>
# One may only do work that would cause an improvement to the food itself which is true of a knife or stove, however, one may not fix a can-opener or a table as these do not enhance the food but rather these can only be fixed with unskilled work. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 40) </ref>

==Physical Needs==
# It’s permissible to do work for the physical needs of a person (Tzarchei HaGuf) on Chol HaMoed even if it involves skilled work or excessive effort. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 41). What’s the basis for this leniency? Ritva (Moed Katan 9a s.v. oseh, 14a s.v. veshaar) explains that attending to one’s physical needs is considered Ochel Nefesh. See also Pirush Mishnayot of Rambam (Beitzah 2:4). </ref>
# Therefore, one may shower with hot water and soap, brush one’s teeth on Chol HaMoed. Similarly, a woman may apply [[cosmetics]] or tweeze eyebrow or body hair. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 41) </ref>
# If one’s only pair of glasses break one may fix it or have a professional optician fix it. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 42). Igrot Moshe 3:78 writes that it is permitted to fix one’s glasses on Chol HaMoed. He adds that one could fix sunglasses if one needs them to see outdoors. Shevet HaLevi 4:214 adds that one could even have a professional fix one’s regular glasses if one needs them to see. </ref>
# It’s permissible to have a heater fixed if it’s very cold and an air conditioner fixed if it’s very hot on Chol HaMoed. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 43) </ref>
# A person who is already sick can go to the doctor for treatment because a treating the sickness is a physical need.<ref> S”A 532:2 writes that it is permitted to treat a sick patient on Chol HaMoed. Mishna Brurah 532:5 adds that even melachot can be performed in order to heal a person on Chol HaMoed. </ref>
# It’s permissible to treat a person’s health from illness or preventing a decline in health. However, many forbid doing work for a small ache or pain. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 45) </ref>
# It’s permissible to take [[medications]] on Chol haMoed. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 45) </ref>
# Some permit a regular medical checkup, whereas others advise avoiding it on Chol HaMoed. <Ref>http://www.yutorah.org/lectures/lecture.cfm/733780/Rabbi_Hershel_Schachter/Hilchos_Chol_Hamoed min 29-30, Rav Hershel Schachter holds that it’s permissible to schedule a doctor’s appointment even lechatchila and even if you planned to go on Chol HaMoed. Similarly, Hilchot Chol HaMoed Zichron Shlomo (pg 46) quotes Rav Chaim Pinchas Scheinberg and Rav Elyashiv concur and explain that just like it is permitted to do Ochel Nefesh on Chol HaMoed even if it is planned for then, it is similarly permitted to go for a checkup even if it is scheduled for Chol HaMoed. He assumes that a checkup is considered in the category of medical attention.
Hilchot Chol HaMoed Zichron Shlomo (pg 46) quotes Rav Moshe Feinstein saying that one should not have a routine checkup if it does not involve a Melacha such as drawing blood. Igrot Moshe 3:78 writes that the leniency of doing melacha for physical need on Chol HaMoed only applies if a person is in pain or is afraid that not going to the doctor will make the condition worse. However, a healthy person shouldn’t make a dentist appointment on Chol HaMoed since it involves melachot and can be done afterwards. Hilchot Chol HaMoed Zichron Shlomo (pg 62) follows the opinion of Rav Moshe and extends it to any routine medical checkup. Furthermore, Chol HaMoed Zichron Shlomo (pg. 46) quotes Rav Moshe as saying that in order not to degrade the sanctity of the holiday one shouldn’t go for a checkup even if no melacha is involved.
</ref>

==Hiring Workers==
# It is prohibited to hire workers to do melacha on Chol HaMoed. This prohibition applies even if the action one is hiring another to do would be permitted if one was doing this activity for oneself or for another free of charge. <ref> S.A. 542:1. M.B 542:2 explains that the prohibition is uvda dichol. The M.B notes that some poskim permit one to pay a worker to do work if 1) the person cannot perform the work himself, 2) the workers will not do the work unless they are paid, and 3) it is litzorech hamoed. </ref> However, if one does not give the worker a set salary and pays him with food that he eats with the owner, then paying a worker on Chol HaMoed would be allowed. <ref> Shulchan Aruch 542:1 </ref>
# If the work is a pressing need to the point that it would cause a substantial loss if not performed (davar ha’aveid), then it would be permitted to hire a worker to perform the work, even if the work is not necessary for the holiday (litzorech hamoed) and involves skilled labor (maaseh uman). In such a case one may even pay the worker. <ref> Rama 542:1 and M.B 542:5. The Biur Halacha explains that is preferable for one to hire a non-Jew in this situation. M.B 540:2 states that if it would only be a minor loss, one may only do non-skilled labor (maaseh hedyot) to prevent the loss.</ref>
# One may hire a worker who has nothing to eat in order that he will be able to sustain himself. <ref> S.A. 542:2. The M.B there cites the Magen Avraham as saying that if the poor person has bread and water, then it is prohibited to employ him. Magen Avraham 534:7 writes that ideally one should only employ such a person in a private setting because other people may not know that this poor person has a special exemption to do melacha on Chol HaMoed.</ref>
# Someone who has no food at all, or one who has food but does not have his needs for the holiday (tzorchei hamoed), is considered someone who has no food and is allowed to work on Chol HaMoed. <ref> M.B. 542:7. See the Magen Avraham cited by the M.B who holds more stringently and says that if one has bread and water, one may not work on Chol HaMoed. </ref>
# If one stipulates with a non-Jew that the non-Jew should do work for him after Chol HaMoed, but the non-Jew starts the work immediately during Chol HaMoed, one need not stop the non-Jew because he instructed the non-Jew that he should perform the work after the moed. <ref> Rama 543:3 as explained by M.B 543:11</ref>

==Taking a Haircut==
# It’s a mitzvah to take a haircut on Erev [[Yom Tov]]. <ref>S”A 531:1 </ref>
# It’s forbidden to take a haircut on Chol HaMoed. The rabbis prohibited this so that people would prepare properly before the holiday. <ref>S”A 531:2. 
The Mishna in Moed Katan 13b lists the people who are permitted to shave on Chol HaMoed. The list includes those who were unable to do so before Yom Tov such as someone who just arrived from his travels abroad. The Gemara on 14a explains that the reason that the Rabbis forbade shaving on Chol HaMoed is to encourage people to shave in honor of Yom Tov before Yom Tov. If one were allowed to shave on Chol HaMoed, we are concerned that he would not shave on Erev Yom Tov and he would enter Yom Tov unkempt. S”A 531:1 writes that it is a mitzvah to shave before Yom Tov and in 531:2 records the prohibition to shave on Chol HaMoed. </ref> It’s forbidden to take a haircut even if one took one before the holiday. <ref> S”A 531:2. 
Rabbenu Tam (cited in Tur 531) held that since that is the reason for the rabbinic enactment, if one shaved before Yom Tov, he can shave on Chol HaMoed and the enactment would not apply. The Tur himself rejects this logic for two reasons: 1. If someone who shaved before Yom Tov could shave on Chol HaMoed, why is he not listed in the Mishna among the people who can shave on Chol HaMoed? 2. It should be forbidden because nobody can tell that he shaved before Yom Tov. This second reason is based on a question raised in the Gemara there about someone who was too busy to shave on Erev Yom Tov because he was looking for something that he lost. Though the Gemara leaves this question unresolved, the Tur here rules strictly, saying that since nobody can tell why he did not shave before Yom Tov, it is forbidden to do so. Thus he applies the same logic to one who already shaved before Yom Tov and forbids him from shaving on Chol HaMoed itself.
S”A 531:2 rules explicitly against Rabbenu Tam and says that even one who shaved before Yom Tov cannot shave on Chol HaMoed. Though most rishonim and acharonim rejected the idea of the Rabbenu Tam, the Noda Biyehuda Mahadura Kamma 13 writes that one may rely on Rabbenu Tam on condition that the one cutting his hair is a poor person who does not have what to eat. When asked why he printed such a novel idea, in Nodah Biyehuda Mahadura Tinyana 99-101 he explains that if he didn’t print it, people would go to non-Jewish barbers who use razors and he had another secret reason. The Chatam Sofer 154 writes that the Nodah Biyehuda’s hidden reason was that there were some who shaved daily with a razor and by allowing them to shave on Chol HaMoed he would save them from a Biblical prohibition of shaving with a razor as long as their hair stayed below some minimal level. In conclusion, the Chatam Sofer disagrees with the Nodah Biyehuda’s leniency as did most other acharonim (see Chida in Yosef Ometz Siman 7) </ref>
# Chazal did not make an exception for someone who was sick and was unable to cut one’s hair before the holiday and forbid him as well. <Ref>S”A 531:3 </ref>
# Chazal made a few exceptions and permitted certain people to cut hair on Chol HaMoed including a person who was released from prison on the holiday or late on Erev [[Yom Tov]], one who arrives from over seas on Erev [[Yom Tov]] and was unable to cut one’s hair all of Erev [[Yom Tov]], and one who was a mourner for a relative other than a parent, whose seventh day of [[mourning]] occurred on Erev [[Yom Tov]] which was [[Shabbat]] (and so he was unable to shave before the holiday). <ref>S”A 531:4, Hilchot Chol HaMoed Zichron Shlomo (pg 27) </ref> Those who Chazal permitted to permitted to cut one’s hair should do so in private. <Ref>S”A 531:5 </ref>
# Cutting one’s hair for medical reason is permissible. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 29) quoting Mishna Brurah 531:21 </ref>
# It’s permissible to comb or wash one’s hair even though predictably hairs will be pulled out. <Ref>Rama 531:8, Shemirat Shabbat Kehilchita vol 2. 66:32, Aruch Hashulchan 531:8, Yalkut Yosef Moadim pg. 517 </ref>
===Women and Children===
# This prohibition applies both to men and women <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 26), M”B 546:16 based on Pri Megadim 546:9 and Gra 546:5, Kaf Hachaim 546:28, Shemirat Shabbat Kehilchita vol. 2 66:23. </ref> but not to children below the age of Bar or Bat Mitzvah if it is causing them discomfort. <ref>Mishna Brurah 531:16. S”A 531:6 permits haircutting for a child. M”B 531:15 says that this is specifically if the hair is causing discomfort. Aruch Hashulchan 531:6 agrees. Magen Avraham 531:9 writes that if the child looks like he is older than bar/bat mitzvah one should not give him a haircut publicly. Piskei Teshuvot 531:3 allows performing an Upsherin for a baby whose 3rd birthday falls out on one of the days of Sukkot/Pesach based on Shaare Teshuva 531:2. He even quotes poskim who allow delaying it until Chol HaMoed if the birthday falls out earlier. </ref>
# Some poskim are strict about fixing a wig on Chol Hamoed. <ref> Rav Moshe Feinstein (quoted in Dirshu M”B 531:note 4) is strict regarding fixing a wig on Chol HaMoed, while Beer Moshe 7:5 is lenient. </ref>
# A woman may remove other hair on her body besides for on her head.<ref>S”A 546:5, Aruch Hashulchan 531:8 </ref>
===Shaving on Chol HaMoed===
# In general, it's forbidden to shave on Chol HaMoed unless this jeopardizes one’s job. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 26) </ref>
# Many Ashkenazic authorities permit [[shaving]] on Chol HaMoed for someone who shaves regularly, at least once every three days, on condition that (1) he shaved on Erev Yom Tov and (2) there's a great need or is pained by not [[shaving]]. Also, one who relies on this only to look presentable doesn't have to be protested. <ref>
* Nodeh BeYehuda 1:13 writes that one may rely on the opinion of Rabbenu Tam who holds that one who shaved on Erev Chag may shave during Chol HaMoed on condition that the one cutting the hair is a poor person who doesn’t have what to eat. When asked why he printed such a novel idea, in Nodeh BeYehuda 2:99-101 he explains that if he didn’t print it, people would go to non-Jewish barbers who use razors and he had another secret reason. The Chatom Sofer 154 writes that the Nodeh BeYehuda’s hidden reason was that there were some who shaved daily with a razor and by allowing them to shave on Chol HaMoed he would save them from a Biblical prohibition of [[shaving]] with a razor as long as their hair stayed below some minimal level. In conclusion, the Chatom Sofer disagreed with the Nodeh BeYehuda’s leniency.
* Based on the opinion of Rabbenu Tam, Sh”t Igrot Moshe OC 1:163 rules leniently for someone who shaved on Erev [[Yom Tov]] and regularly shaves at least once in every 3 days, and he’s pained by not [[shaving]] or has a great need to shave. His logic is that even the Tur who disagreed with the Rabbenu Tam would agree nowadays, since many people shave regularly and it is well known that one who shaved on Erev [[Yom Tov]] will still have to shave on Chol HaMoed. This addresses the Tur's first question on Rabbenu Tam, however, with regards to his second claim, Rav Moshe offers several potential answers. [http://www.yutorah.org/lectures/lecture.cfm/764803/Rabbi_Shmuel_Marcus/Shaving_on_Chol_Hamoed Rabbi Shmuel Marcus] explains this [[teshuva]] of Rav Moshe.</ref> Some authorities are even more lenient and say that if one shaves daily and shaved on Erev [[Yom Tov]] one should shave on Chol HaMoed. <ref>[http://www.yutorah.org/lectures/lecture.cfm/733780/Rabbi_Hershel_Schachter/Hilchos_Chol_Hamoed Rav Schachter] (min 50-53) quotes Rav Soloveitchik who said that anyone who had permit to shave should shave in order to look presentable for the holiday. This is also recorded in Nefesh HaRav (p. 189) and "Halakhic Positions of Rabbi Joseph B. Soloveitchik" pg. 25. Rav Aharon Lichtenstein (cited in Techumin 2:133 note 37) agrees with this ruling of Rav Soloveitchik.</ref> However, many poskim rejected this leniency <ref> Rav Chaim David Halevi (Aseh Lecha Rav 1:39) notes that most contemporary poskim reject Rav Moshe’s leniency. Shemirat Shabbat Kehilchita (Vol. 2 66:23) is also strict. Rav Avigdor Neventzal (Yerushalayim Bimoadeha Chol HaMoed pg. 237) is strict even for a date or a business meeting. </ref> including most sephardic poskim <ref>Chazon Ovadyah ([[Yom Tov]] pg 190), Yalkut Yosef Moadim pg. 516) and Rabbi Shalom Mesas (Tevuot Shemesh OC 55-56), [http://www.dailyhalacha.com/Display.asp?PageIndex=&ClipID=2478 Rabbi Eli Mansour] on dailyhalacha.com</ref>
# A man may trim his mustache even if it does not interfere with his eating.<ref> S”A 531:8, M”B 531:21 </ref>

==Nail cutting==
# Ashkenazim hold that it’s forbidden to cut one’s nails on Chol HaMoed, while Sephardim hold that it’s permissible. <Ref> S”A 532:1 holds it’s permissible, while the Rama 532:1 writes that the Ashkenazic minhag is to refrain from [[cutting one's nails]] on Chol HaMoed. Yalkut Yosef 531:10 writes that Sephardim follow S”A. Hilchot Chol HaMoed Zichron Shlomo (pg 29) writes that the Ashkenazic minhag is like the Rama. See, however, the Aruch HaShulchan 532:2 and Magen Avraham 532:1 who write that in extenuating circumstances, a person who didn't get to cut his nails before Chol HaMoed because he was very busy, may cut his nails on Chol HaMoed. [http://www.dailyhalacha.com/Display.asp?PageIndex=&ClipID=2478 Rabbi Eli Mansour on dailyhalacha.com] also writes that the Sephardic minhag is to permit cutting nails on Chol HaMoed, whereas Ashkenazim refrain.</ref>
# If one cut one's nails on Erev [[Yom Tov]] one may cut them on Chol HaMoed. <ref>Mishna Brurah 532:2 </ref>
# It’s permissible to cut one’s nails with one’s hands or teeth. <Ref>Mishna Brurah 532:3 </ref>
# If one usually cuts one’s nails on Erev [[Shabbat]], it’s permissible to cut them on Chol HaMoed Erev [[Shabbat]]. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 30) quoting Ba'er Hetiev 532:1 </ref>
# It’s permissible for a woman to cut her nails before going to the mikveh. <Ref>Rama 532:1 </ref> If a man has the custom to go to the mikveh before every Shabbos then some poskim permit cutting nails.<ref>Shu”t Nachalat Shivah (Chelek 1, Siman 57). Shevut Yaakov disagrees (Chelek 1, siman 17 cited by Shaarei Teshuva siman 468:1).</ref>
# Whenever it is permissible to cut one’s hair, it is also permissible to cut one’s nails.<ref>MB 532:2, Aruch HaShulchan 532:2 </ref>
# It is permissible to cut one’s nails for medical reasons. <ref> S”A 532:2 </ref>
# It is permissible to cut one’s nails if they are making it difficult to put on shoes.<ref> Rav Nissim Karelitz - Chut Hashani Chol HaMoed pg.227. Because he writes that the gezeira against cutting nails was so that one does not plan to cut them after the holiday starts and enter the holiday looking disgusting/unkempt. But in this case the cutting is in order to fix the nails, and one can therefore rely on the opinions that allow cutting nails on Chol HaMoed.</ref>

==Laundry==
# It’s forbidden to launder clothing, towels, linens, or tablecloths on Chol HaMoed as the rabbis prohibited this so that people would prepare properly before the holiday. <ref> Gemara Moed Katan 14a, Shulchan Aruch 534:1, Hilchot Chol HaMoed Zichron Shlomo (pg 34). The Mishna (13b) states that it is forbidden to launder clothing on Chol HaMoed. Even though it should have been considered a need of the holiday and permitted, Chazal (Gemara Moed Katan 14a) made a specific gezerah not to do laundry on Chol HaMoed lest one neglect to prepare properly for the holiday and not launder his clothing until the holiday comes. Shulchan Aruch 534:1 codifies this as halacha. </ref> It’s also forbidden to launder clothing in a washing machine. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 30). Rav Ovadia Yosef (Yabia Omer 7:48:1) writes that it is forbidden to do laundry with a laundry machine on Chol HaMoed since the reason of Chazal, to prevent a person from being unprepared for the holiday, still applies whether or not it takes a lot of effort. Shemirat Shabbat KeHilchata 66:63 agrees. </ref>
# If a child’s clothing are insufficient because they are soiled frequently it’s permissible to launder them on Chol HaMoed. <ref> Mishna Brurah 534:11 and Aruch HaShulchan 534:8. Rav Shlomo Zalman Auerbach in Shulchan Shlomo 534:3 says that this age is until at most 6 or 7 years old. </ref> If one is [[laundering]] them in a machine one may wash a full load of children’s clothing but adult’s clothing may not be added. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 32) </ref>
# One may launder guests' sheets and towels on Chol HaMoed. <ref>[http://www.shemayisrael.com/parsha/ostroff/archives/shabbos6_21.htm Weekly Hilchos Shabbos Shemini] quoting Shemirat [[Shabbat]] KeHilchata (66 note 263). M.B 534:6 explains that it is permitted to launder clothing that get dirty all the time since it is evident that even if one were to clean in advance of the holiday, they would need to be cleaned again on the holiday. Similarly, Chaye Adam adds that it is permitted to clean a handkerchief that gets dirty frequently. Shemirat Shabbat KeHilchata (66 no. 263) writes that as an application of this Mishna Brurah one is permitted to launder towels and guest sheets on the holiday since those are frequently cleaned on a regular basis. Interestingly, Shevet HaLevi 8:124 is hesitant to permit laundering undergarments which become dirty frequently on Chol HaMoed if one can wear them again without great discomfort.</ref>
# Chazal did not make an exception for someone who was sick and was unable to do laundry before the holiday and forbid him as well. <Ref>Mishna Brurah 534:2, Hilchot Chol HaMoed Zichron Shlomo (pg 30) </ref>
# Chazal made a few exceptions and permitted certain people to do laundry on Chol HaMoed including a person who was released from prison on the holiday or late on Erev [[Yom Tov]], one who arrives from over seas on Erev [[Yom Tov]] and was unable to do laundry all of Erev [[Yom Tov]], and someone who was a mourner for a relative other than a parent, whose seventh day of [[mourning]] occurred on Erev [[Yom Tov]] which was [[Shabbat]] (and so he was unable to do laundry before the holiday). <ref>S”A 534:1, Hilchot Chol HaMoed Zichron Shlomo (pg 30) </ref> Those who Chazal permitted to permitted to cut one’s hair should do so in private. <Ref>Rama 534:1 </ref>
# It’s permissible for a women to launder her support hose, nursing bras, and white underwear if she becomes Niddah on Chol HaMoed if she has insufficient to last for the whole holiday. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 32-3) </ref>
# Dry cleaning is also forbidden like [[laundering]]. If one’s only suit became so soiled that it’s impossible to worn, some permit it to be dry cleaned, and one should consult a competent rabbinic authority. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 33) citing Shemirat Shabbat Khilchata 66:72</ref>
# If one’s only suit was stained, it’s permitted to remove the stain. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 33). Rav Moshe Feinstein (Igrot Moshe 5:36:1) writes that cleaning a stain is considered a simple task (melechet hedyot) and does not constitute actual laundry which Chazal forbade. However, giving clothing to a laundromat is forbidden even if it is a simple task. Chazon Ovadia (Yom Tov p. 200) agrees. Shemirat Shabbat Kehilchata 66:72 and Hilchot Chol HaMoed Zichron Shlomo (pg. 33) also allow one to clean a stain if one does not have other suitable clean clothing. Rav Nissim Karelitz in Chut HaShani (Chol HaMoed p. 238) however, does not allow one to wash out a stain unless one is wearing the clothes and one does not have other clothes to wear. </ref>
# If a garment has a tough stain that won’t be removed if one waits until after the holiday, cleaning is permissible. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 33) </ref>
# Ironing is permissible but pressing by a profession is forbidden. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 33-4) </ref>
# Making pleats in a skirt or pants is forbidden. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 33) </ref>
# There is a dispute whether it’s permissible to polish one’s shoes on Chol HaMoed, while everyone agrees one may brush it off. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 34) </ref>
# It’s permissible to vacuum or wash floors that are usually cleaned at least once a week. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 34) </ref>

==Moving Houses==
# For example, it’s forbidden to move homes.<Ref> S”A 535:1 writes that one may not move homes on Chol HaMoed. Mishna Brurah 535:1 explains that it’s forbidden because of the tircha (exertion) involved. S”A writes that it’s only forbidden to move from one courtyard to another, however within the same courtyard it’s permitted. Hilchot Chol HaMoed Zichron Shlomo (pg 7) writes in name of the Drinsiner Rav that since nowadays people have many possessions and moving always involved exertion it’s forbidden in any manner. Shemirat [[Shabbat]] KeHilchata 68:24 (footnote 86) seemingly disagrees with this and yet leaves the leniency of moving within the chetzer out of the halachas probably because nowadays we don’t have groups of houses in small courtyards.</ref>
# Nonetheless, if it’s intolerable to live under present conditions, there’s a loss of money one may certainly move homes. However, if one is moving from a rented house to one that one owns, or from a home which one splits with others to live in one’s own home there’s room to be lenient and preferably one should ask a rabbinic authority. <Ref> S”A 535:1 writes that one may not move homes from one courtyard to another, however, in 535:2 he permits if one is moving from someone else’s home to one’s own home. Mishna Brurah 535:7 explains that moving to one’s own home is permitted because it’s a Simcha for him, yet, it’s not permitted if one is just moving from a ugly or small house to a nicer or bigger one. Shaar Tzion 535:5 writes that the same leniency would be true if one is moving from a joint home to one’s own home. Shemirat [[Shabbat]] KeHilchata 68:24 quotes this as halacha. However, Hilchot Chol HaMoed Zichron Shlomo (pg 7) writes that one shouldn’t move unless there’s more serious needs such as if the living conditions are intolerable or there’s a loss of money. Mishna Brurah 535:7, Hilchot Chol HaMoed Zichron Shlomo (pg 7), and Shemirat [[Shabbat]] KeHilchata 68:24 write that each case should be judged by a rabbinic authority. </ref>

==Buying and Selling==
# One is not permitted to purchase or sell an item that will not be needed for the festival. <ref> M.B 539:1 writes that buying and selling is forbidden on Chol HaMoed because it is burdensome. The Levush 539:1 writes that if a sale or purchase comes his way that will provide him great gains he can undergo the transaction in private, as long as he ensures to spend more than he would have otherwise from the funds he receives from the transaction to add to the joy of the holiday. The Aruch Hashulchan 539:3 explains that it is because the atmosphere of the day is supposed to be one of joy and involved with Torah and one may get caught up in doing business and shopping that it will become like a normal day.
S.A 539:12 forbids transactions not needed for the moed; however, the Rama writes that one may purchase items which are not needed for the Yom Tov in private. M.B 539:43 limits this leniency to items one will not be able to acquire at a discounted price after the festival because, as explained by M.B 539:18, this is similar to dvar heaved.</ref>
# One is permitted to buy or sell if by not undergoing the transaction he would experience a loss. <ref> Shulchan Aruch OC 539:1. An example would be if a lock broke you would be able to replace it so that the items inside will not be stolen. A dvar heaved is something that is already considered yours and there is a fear that you will lose it if you do not act.</ref> Accordingly, if there is an opportunity such as a sale that is passing and the sale will not happen again, one may purchase the object at the discounted price. <ref> Chol HaMoed by Rabbi Dovid Zucker/ Rabbi Moshe Francis pg 101. However it is better for one to wait, if the sale will happen again.</ref>
# One may purchase or sell something that is generally bought or sold for the festival even in public. <ref> S.A 539:10. Chol HaMoed By Rabbi Dovid Zucker/ Rabbi Moshe Francis p105 quotes a machloket regarding whether one is allowed to buy more than is necessary for the festival. </ref>
# One may not return an item unless one would not be able to return the item after the festival. <ref> Chol HaMoed p. 108 cites Rav Moshe Feinstein who says that one may not return for a refund. However, if by waiting one will no longer be able to return the object this is considered a dvar heaved and may be returned. </ref>
# One should not shop online during Chol HaMoed unless there is no money is being paid. <ref> Chol HaMoed p. 108 </ref>
# One should not pick up an item from a store even if one ordered it before the holiday and even if the store is a non-Jewish store. <ref> Gemara Moed Katan 13b, Shulchan Aruch 534:3, Mishna Brurah 534:16 explains that some say it is because of tircha (unnecessary effort) to pick up something at the store and some say it is because it is going to look like it was commissioned to be done on chol hamoed. According to the last reason it is forbidden even if it is at a non-Jewish store. Chol HaMoed p. 107 agrees.</ref> If the item is necessary for the holiday it can be picked up on Chol Hamoed.<ref>Gemara Moed Katan 13b, Shulchan Aruch 534:3</ref> If it is a mitzvah item even if it isn't necessary for the holiday it can be picked up on Chol Hamoed.<ref>Mishna Brurah 534:15 citing the Pri Megadim</ref>
# If one traveled during the moed and found a unique object that he will not be able to find when he returns from his trip, he may purchase such an item. <ref> Chol Hameod p 106-107 Rav Moshe Feinstein says that this is considered a dvar heaved because it will save him the trip in the future. However, Rav Moshe says that it is better for one to extend his trip until after the Chag. This leniency only applies if he will not be returning to this city after the festival. Similarly, if a child is visiting a parent during Chol HaMoed and the parent will buy the item for the child, whereas if the parent does not purchase the item, the child will have to buy it himself this is considered a dvar heaved and one may allow his parents to buy it for him on Chol HaMoed.</ref>
# One is permitted to undergo a sale if he is poor and the sale will provide him with more money that he can spend for the moed. <ref> Shulchan Aruch OC 539:4. Here the S.A is discussing someone who does not have enough money to spend for Yom Tov, not merely someone who has stingy, but would spend more if he had more money. </ref>

==Traveling==
# Taking a trip for pleasure is considered a legitimate festival need and thus may be done on Chol HaMoed <ref> S.A. 536:1. It is problematic, however, to engage constantly in pleasure trips without enjoying the Moed through festive meals and Torah; see Kol Bo and M.B. 530:2.</ref>
# Modes of transportation that are forbidden on a Torah level on Yom Tov (e.g. a car) may not be used on Chol HaMoed without need, <ref> As a basic extension of the laws of the Chol HaMoed. However, R’ Moshe Feinstein (Piskei Halachos 6) permits the use of a car even for walkable distances.</ref> while other modes of transportation (e.g. a bicycle) may even be used without need. <ref>Mo’adei Hashem 34. See Rama 536:1 for the parallel case of riding an animal. </ref>

==Writing==
# Writing in a non-professional manner such as regular handwriting is permissible for a need of the holiday, public need, a loss of money, or a passing mitzvah. <ref> Hilchot Chol HaMoed Zichron Shlomo (pg 73-7). 
The Mishna (Moed Katan 18b) establishes that in general one may not write on Chol HaMoed. Rambam (Chol HaMoed 7:13) and S”A 545:1 codify this. Just like other melachos on Chol HaMoed, there are two categories of writing. The Rama 545:1 quotes two opinions about whether ordinary writing is considered professional and says that the minhag is to be lenient. Based on this and other reasons, Hilchot Chol HaMoed Zichron Shlomo (p. 87) writes that ordinary writing is maaseh hedyot. S”A 540:1 and Mishna Brurah 540:1 clarify that maaseh hedyot is muter for a tzorech hamoed. Mishna Brurah 545:4 writes that writing of a sofer is considered professional and would not be permitted even for a holiday need. </ref> It is customary when writing for this purpose to alter the way in which one writes.<ref> M.B 545:5</ref>
# Writing in a professional manner/calligraphy is only permissible if there’s a public need, a loss of money, or a passing mitzvah. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 72-73). Background: The Mishna in Moed Katan 18b states that one may not write a loan unless the lender doesn’t trust the borrower and could potentially lose his capital. The Rambam (Chol HaMoed 7:13) and S”A 545:1 generalize this by stating that one may not write on Chol HaMoed if there’s no potential loss of money. </ref>
# Because of ‘need of the holiday’, it’s permissible to write a shopping list or a social letter. Additionally a child may draw. Some say that one should write on a slant so as to function as a Shinui (change from the norm). <ref> Hilchot Chol HaMoed Zichron Shlomo (pg 75-6) </ref>
# Because of ‘a loss of money’ it’s permissible to write down a Torah thought (חידוש), take notes in a vocational course, write homework for school, or to write a bank deposit (if one fears losing the money). <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 76-77) </ref>
# Some permit using a copy machine (since it’s not similar to writing) for a ‘need of the holiday’, while some only permit in order to prevent a loss. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 79) quotes Rav Moshe as permitting and Rav Yacov Kamenetsky as forbidding. </ref>
# It’s permissible to use a tape recorder on Chol HaMoed. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 79) </ref>

===Typing===
# Some consider typing on a computer like non-professional writing and so it’s permissible if there’s a ‘need of the holiday’. However, some consider typing like professional writing which is only permissible is there’s a public need, a loss of money, or a passing mitzvah. <ref>The Mishna (Moed Katan 18b) establishes that in general one may not write on Chol HaMoed. Rambam (Chol HaMoed 7:13) and S”A 545:1 codify this. Just like other melachos on Chol HaMoed, there are two categories of writing. The Rama 545:1 quotes two opinions about whether ordinary writing is considered professional and says that the minhag is to be lenient. Based on this and other reasons, Hilchot Chol HaMoed Zichron Shlomo (p. 87) writes that ordinary writing is maaseh hedyot. S”A 540:1 and Mishna Brurah 540:1 clarify that maaseh hedyot is muter for a tzorech hamoed. Mishna Brurah 545:4 writes that writing of a sofer is considered professional and would not be permitted even for a holiday need. A very practical question to ask is how this halacha translates to typing on a computer. Is that considered like regular writing or professional writing?
* Rav Ovadia Yosef (Sh”t Yabia Omer 8:48(5)) writes that typing on a computer is considered non-professional writing and would permit typing up divrei torah one might forget or sending greetings for a holiday need. Similarly, Igrot Moshe EH 4:73(4) implies that typing on a computer isn’t considered a melacha. Shemirat [[Shabbat]] KeHilchata Ch. 66 n. 211 adds that typing is permitted because it isn’t permanent. However, saving the information to the hard-drive is problematic because of boneh as the disk is improved when information is saved. See Sh"t [[Shevet Halevi]] 6:37 s.v. VeAf as to whether typing is considered like writing for the purpose of Chol HaMoed.</ref>
# There is a further dispute whether printing from a computer is considered like professional or ordinary writing. <ref>Regarding printing, Hilchot Chol HaMoed Zichron Shlomo (pg 78) records a dispute between Rav Moshe Feinstein who considers printing to be non-professional writing and Rav Yacov Kamentsky who argues that printing is considered professional writing. </ref>

===Taking Pictures===
# Some permit using a camera (since it’s not similar to writing) for a ‘need of the holiday’, while some only permit if there’s a loss (such as if one will miss a rare opportunity to take such a picture). <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 78) quotes Rav Moshe Feinstein (see Piskei Halachos 30,31) as permitting this because it is a maaseh hedyot, an action that does not require expertise. He also quotes Rav Yacov Kamenetsky as forbidding, arguing that it is a maaseh uman, and thus it is not allowed except in a case of monetary loss. R’ Shlomo Zalman Auerbach (Shemiras Shabbos Kehilchesa 66 note 209) agrees with the lenient opinion. </ref>
# Many permit taking pictures with digital cameras or camcorders. The files from cameras or camcorders may be transferred to a computer.<ref>This follows from the idea that “writing” on an electronic screen is not considered writing at a Torah level and there is no effort involved. See the responsa of R’ Moshe Stern (siman 56), which discusses a using calculator. See Shemiras Shabbos Kehilchesa 66:55, which permits such activities because the writing is not at all permanent. R’ Yosef Shalom Elyashiv is also quoted (Mevakshei Torah p. 473 note 85) as permitting writing on a computer screen, if necessary for the Moed, because it is not considered writing. </ref>
# Burning pictures onto a disk is permitted by many authorities. Others say it is only allowed in cases of necessity for the Moed or monetary loss.<ref> While R’ Moshe Feinstein allows this (Piskei Halachos 32), R’ Shlomo Zalman Auerbach (Shemiras Shabbos Kehilchesa 66 note 211) contends that it is problematic because of the melacha of boneh, building. There is some contention, however, whether this would still be the case for a memory storage device that already has data on it, or can be rewritten; see Shulchan Shlomo Hilchos Yom Tov veChol HaMoed 545:5 in the margins, and also Nishmas Avraham O”CH 340. </ref>
# Many permit the use of a film camera unconditionally; <ref> R’ Moshe Feinstein (Piskei Halachos 31,32) allows using a film camera, since the “writing” which occurs before the film is developed is not considered substantive. However, R’ Chaim Kanievsky writes in the name of the Chazon Ish that it is forbidden. See Shemiras Shabbos Kehilchesa 67:19 and note 105 in the name of R’ Shlomo Zalman Auerbach. </ref> others permit only for a rare photo opportunity.<ref>See the responsa of R’ Moshe Stern 55.</ref>
# One should not have pictures developed on Chol Hamoed.<ref>Yabia Omer OC 11:53 writes originally he thought that a professional picture is a maaseh uman based on the discussions of printing presses. However, he concluded that it wasn’t maaseh uman but still it was forbidden to let the pictures be developed on chol hamoed.</ref>

==Going to Work on Chol HaMoed==
# If one may lose one’s job or if one can’t explain it to one’s employer and one will lose a promotion then it’s permissible to go to work. Additionally, it’s permissible to work for needs of the public community such as a work for the Shul. <Ref> Rav Schachter on [http://www.ou.org/torah/article/oukosher_pre-pesach_webcast_5771 OU Pre-Pesach Webcast 5771] between minutes 62 and 64:15 </ref>
# If one will lose one’s usual customers if one doesn’t open one’s store on Chol HaMoed and not just a loss of income then it’s permissible to open one’s store on Chol HaMoed but still one should minimize one’s hours. <Ref> Rav Schachter on [http://www.ou.org/torah/article/oukosher_pre-pesach_webcast_5771 OU Pre-Pesach Webcast 5771] between minutes 62 and 64:15 </ref>

==Having Simchas==
# It’s forbidden to have a wedding on Chol haMoed because of Ein Maarivin Simcha BeSimcha (one may not mix different Simcha’s). <ref>S”A 546:1 </ref>
# It’s permissible to have a [[Brit Milah]], [[Pidyon HaBen]], or Siyum. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 106-7) </ref>

==Tefillin==

{{Tefillin on Chol HaMoed}}

==Work through a non-Jew==
# It’s forbidden to instruct a non-Jew to do any activity that’s forbidden for a Jew to do on Chol HaMoed. <Ref>S”A 543:1 </ref>

==Links==
* [http://www.yutorah.org/lectures/lecture.cfm/834054/Rabbi_Elchanan_Adler/Contemporary_Applications_of_Hilchos_Chol_HaMoed Contemporary Applications of Hilchos Chol HaMoed] by Rabbi Elchanan Adler
* [http://www.yutorah.org/lectures/lecture.cfm/733780/Rabbi_Hershel_Schachter/Hilchos_Chol_Hamoed Hilchos Chol Hamoed] by Rabbi Hershel Schachter

==Related Pages==
* [http://www.halachipedia.com/documents/5775/Chol_HaMoed_Packet.pdf Chol Hamoed Packet]

==Sources==
{{Reflist|2}}
[[Category:Holidays]]
[[Category:Pesach]]
[[Category:Sukkot]]

Chol HaMoed

2018-04-04T18:49:42Z

Ikesultan: /* Laundry */

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[[Image:Nissan.png|thumb|right|Calendar from Kaluach of the month of Nissan with the first day of Chol HaMoed [[Pesach]] highlighted]]
Chol HaMoed are the intermediate days of the [[holidays]] of [[Sukkot]] and [[Pesach]]. In the diaspora, on [[Pesach]], Chol HaMoed spans from the third day of [[Pesach]] until and including the sixth day, and on [[Sukkot]] from the third day of [[Sukkot]] until [[Shemini Aseret]]. In [[Israel]], on [[Pesach]], Chol HaMoed starts on the second day of [[Pesach]] and lasts until and including the sixth day, and on [[Sukkot]] from the second day of [[Sukkot]] until [[Shemini Aseret]].
==Kavod and Oneg==
# There’s a requirement of Kavod and Oneg on Chol HaMoed. This includes having special food, drinks, and clothing, but it is more lenient than Kavod of [[Yom Tov]]. <ref> Sh”t Rabbi Akiva Eiger 1 (in the Hashmatot) and S”A HaRav 529:5 write that there’s no Kavod and Oneg on Chol HaMoed. On the other hand, Magen Avraham 530:1, Mishna Brurah 530:1, Sefer Chol HaMoed (pg 1; by Rabbi Dovid Zucker) write that there’s Kavod and Oneg on Chol HaMoed, however, Shaar Tzion 530:4 points out that it’s not as strict as Kavod of [[Yom Tov]]. Yalkut Yosef (Moadim pg 502) agrees. </ref>
# As part of Kavod, one should wear clothes that a little better than weekday clothes. Some have the minhag to wear [[Shabbat]] clothing on Chol HaMoed. <Ref>Mishna Brurah 530:1, Yalkut Yosef (Moadim pg 502), and Aruch HaShulchan 530:4 write that there’s an obligation to wear clothing which is a little nicer than regular weekday clothing. Nimukei Orach Chaim 530:3 and Chaye Adam 106:1 hold that one should wear [[Shabbat]] clothes, but one doesn’t need to wear [[Yom Tov]] clothing which are supposed to be a little better than [[Shabbat]] clothing. Mishna Brurah 530:1 writes that the Maharil's practice was to wear [[Shabbat]] clothes on Chol HaMoed. </ref>
# As part of Kavod, some have the practice to leave the table cloth on the table all of Chol HaMoed. <Ref> Pri Megadim 639 (M”Z 639:1) and Aruch HaShulchan 530:4 </ref>
# As part of Kavod, one is not obligated to have a bread meal, however, it is preferable to do so. <Ref>S”A 188:7 writes that since there’s no obligation to have a meal on Chol HaMoed is one forgets [[Yaaleh VeYavo]] one doesn’t repeat Brikat HaMazon. Magen Avraham 530:1, Mishna Brurah 530:1, and Yalkut Yosef (Moedim pg 502) write that it’s preferable to have bread since Kavod is with food and the most important food is bread. Regarding having nice meals on Chol HaMoed, see Rashi's comment to Avot 3:11.</ref>

==Simcha==
# There’s a requirement of Simcha on Chol Hamoed just like there is on [[Yom Tov]]. <ref>Rambam Hilchot [[Yom Tov]] 6:17. This is quoted as halacha by S”A HaRav 529:6-7 and Yalkut Yosef (Moadim pg 502). </ref>
# One should fulfill simcha of Chol HaMoed with what makes each person happy. Some say that this can be fulfilled with any activity that brings a person enjoyment. However, some have the practice to fulfill simcha as Chazal instituted concerning [[Yom Tov]]: men to drink wine, women by wearing new clothing, and children by getting toys or candies. <Ref>
* Regarding simcha of [[Yom Tov]], the Gemara Pesachim 109a says that since there's nowadays there's no [[Korbanot]] Shlamim, one fulfills simcha with wine. The Gemara continues that women fulfill their simcha with new clothes and children with toys and candies. This is codified as halacha by the Rambam ([[Yom Tov]] 6:17) and S”A 529:2. Rambam (Mitzvah 54) and Sefer HaChinuch (Mitzvah 488) hold that Simcha is a Mitzvah Deoritta nowadays, however, Tosfot (Moed Katan 14b s.v. Aseh) holds that Simcha is only Derabbanan nowadays.
* According to the Magen Avraham 530:1, Nimukei Orach Chaim 530:2, Moadim UZmanim 1:29 there’s no obligation to have wine on Chol HaMoed (this may be based on [[Sukkah]] 47b). However, Hilchot Chol HaMoed Zichron Shlomo (by Rabbi Dovid Zucker [[Siman 1]]) writes that from Rambam 6:17 it seems that all the days of the holiday are equal in fulfilling the mitzvah of Simcha. Similarly, Sh”t Rabbi Akiva Eiger 1 (in the Hashmatot), Hilchot Chol HaMoed Zichron Shlomo (Buir 1) in name of Rav Yacov Kamenetsky, Rav Moshe Feinstein and the Debersiner Rav hold that there’s a reason to have wine to fulfill simcha. Yalkut Yosef Moadim p. 502 agrees that men should have wine and meat each day. </ref>
# According to those who fulfill simcha on Chol HaMoed like simcha on [[Yom Tov]], men should fulfill simcha with wine and not grape juice. <Ref> Hilchot Chol HaMoed Zichron Shlomo (Buir 1:2) quotes Rabbi Moshe Feinstien and the Debersiner Rav who say that grape juice doesn’t fulfill the mitzvah of simcha. Nemukei Orach Chaim 529:2 writes that one should have a reviyat of wine, while Hilchot Chol HaMoed Zichron Shlomo (pg 3; based on Sh”t Rosh 25:1) writes that a Meloh Lugmav is sufficient. </ref>
# Initially one should have two bread meals on each day of Chol Hamoed, once at night and once during the day but it isn't an absolute obligation.<ref>Yalkut Yosef Moadim p. 502</ref>
# It is forbidden to get married on Chol HaMoed because such an occasion would infringe on the mitzvah of simcha of the holiday.<ref>Moed Katan 8b, Shulchan Aruch 546:1</ref> However, it is permitted to get engaged, which isn't the same as halachic [[Kiddushin]] on Chol HaMoed.<ref>Taz 546:2, Chol HaMoed KeHilchato 1:32</ref>

==Special parts of Davening==
===Shemonah Esrei===
# On Chol HaMoed, one should insert [[Yaaleh VeYavo]] in [[Shmoneh Esrei]] during the Bracha of Avoda (Retzeh). If one forgot to say [[Yaaleh VeYavo]] and remembered before concluding [[Shmoneh Esrei]] (with Yeyihu LeRatzon) one should return to Retzeh and continue from there. However, if one only remembered after finishing [[Shmoneh Esrei]], one must repeat [[Shmoneh Esrei]]. <ref>Shulchan Aruch 124:10, Kitzur Shulchan Aruch 19:11, [[Tefillah]] KeHilchato 23:106 </ref>
===Birkat HaMazon===
# On Chol HaMoed, one should insert [[Yaaleh VeYavo]] in the middle of the third Bracha of [[Birkat HaMazon]]. <Ref>S”A 188:4 and 5 </ref>
# If one forgot [[Yaaleh VeYavo]] and one realized:
## before saying Hashem’s name at the end of the third Bracha, one should return to [[Yaaleh VeYavo]] and then continue from there. <ref>Halachos of [[Brachos]] (pg 510) </ref>
## after saying Hashem’s name but before saying [[Boneh]] Yerushalayim, one should immediately say למדני חוקיך which is the conclusion of a פסוק in Tehillim and then return to Yaaleh Veyavo and continue from there. <ref>Halachos of [[Brachos]] (pg 510) </ref>
## after finishing the third Bracha before starting the fourth Bracha one should insert a special Bracha ברוך אתה ה' אלקינו מלך העולם שנתן מועדים לעמו ישראל לששון ולשמחה את יום חג (פלוני) הזה <ref>Halachos of [[Brachos]] (pg 513) writes that the special Bracha to insert on Chol HaMoed is ברוך אתה ה' אלקינו מלך העולם שנתן מועדים לעמו ישראל לששון ולשמחה את יום חג. (פלוני) הזה. This is based on Mishna Brurah 188:27 who writes that the special Bracha of Chol HaMoed doesn’t have a conclusion like the Bracha of [[Rosh Chodesh]]. </ref>
## within the first six words of the fourth Bracha (ברוך אתה ה' אלקינו מלך העולם), one should continue with the special Bracha (שנתן...) mentioned in the last option. <ref>Halachos of [[Brachos]] (pg 515) </ref>
## after one said the seventh word in the fourth Bracha, one should continue and not repeat Birkat Hamazon. <Ref> S”A 188:7 writes that one doesn’t need to repeat [[Birkat HaMazon]] if one forgot [[Yaaleh VeYavo]] on Chol HaMoed because there’s no obligation to have a bread meal on Chol HaMoed. </ref>
===Torah Reading===
# On [[Shabbat]] Chol HaMoed, both on [[Sukkot]] and [[Pesach]], the Torah reading is from Reah Atta, which on a regular week is Shelishi of Ki Tisa, until the end of Parshat Ki Tisa.<Ref>Rav Huna in Gemara [[Megillah]] 31a says that on [[Shabbat]] Chol HaMoed we read the portion beginning with Reah Atta. Rashi explains that we read this portion because it includes the mitzvot of [[shabbat]], the regalim, and a reference to Chol HaMoed (derived by chazal in gemara Chagiga 18a).</ref>
# The Haftorah for [[Shabbat]] Chol HaMoed [[Sukkot]] is Bayom Bah Gog (beginning from Yechezkel 38:18) and the Haftorah for [[Shabbat]] Chol HaMoed [[Pesach]] is Atzamot Yeveshot (beginning from Yechezkel 37:4).<ref>Gemara [[Megillah]] 31a</ref>
==Forbidden work==
# There’s a dispute whether work on Chol HaMoed is a Biblical prohibition or a Rabbinic one. <ref> Tosfot (Chagiga 18a s.v. cholo) and Rosh (Moed Katan 1:1) hold that the entirety of work on Chol HaMoed is derabanan. Such is the opinion of the Rambam (Yom Tov 7:1), Mordechai (Moed Katan n. 835), and Nemukei Yosef (Moed Katan 1a s.v. Gemara). On the other extreme, the Rashbam (Pesachim 118a s.v. kol) and Yereyim (Mitzvah no. 304) hold that melacha on Chol HaMoed is forbidden by the Torah. Several statements of Chazal indicate this position including Chagiga 18a and Moed Katan 11b. However, Tosfot answer that these Gemaras mean that there is an allusion in the pasuk to the prohibition. 
The Ramban (Moed Katan 2a s.v. od ani) and Rashba (cited by Maggid Mishna Yom Tov 7:1) arbitrate between these two positions and consider melacha on Chol HaMoed from the Torah’s perspective to be dependent solely on whether the melacha is necessary for the holiday. If it is necessary for the holiday, then the melacha is permitted from the Torah and, if not, it is forbidden. The Bach 530:1 supports such an explanation based on the pesukim. On Yom Tov the Torah forbids “melechet avoda” (Vayikra 23:8) and Rashi explains this to mean that one is prohibited to perform even work that will cause one to experience a loss if not done today. The Torat Kohanim (Emor 12:5) states that the prohibition of “melechet avoda” does not apply to Chol HaMoed; therefore, concludes the Bach, it is biblically permitted to do a melacha for the need of the holiday. 
In a similar vein, Rav Sobolofsky (“[http://www.yutorah.org/lectures/lecture.cfm/811776/Rabbi_Zvi_Sobolofsky/Issur_Melacha_On_Chol_Hamoed Issur Melacha on Chol HaMoed],” min 12-15) explained based on the Ritva (Moed Katan 13a s.v. elah) that the primary principle underlying the laws of Chol HaMoed is that one should enjoy the holiday. Thus, activities that further this purpose are permitted, while those which hinder this goal, especially ones that involve excessive effort, are forbidden. 
The Sefer HaChinuch (n. 323) explains that the determination of which melachot are biblically forbidden is left in the hands of the rabbis. </ref> According to Sephardim, the halacha is that work on Chol HaMoed is a Rabbinic prohibition. <ref> Yalkut Yosef (Moadim pg 504) writes that one may be lenient like Shulchan Aruch and if there’s a safek one can be lenient as it’s only derabbanan. </ref>
===Tircha without Melacha===
# A strenuous activity (one that involves exertion) is forbidden even if it doesn’t involve any Melacha. <Ref> S”A 535:1 writes that one may not move homes on Chol HaMoed. Mishna Brurah 535:1 explains that it’s forbidden because of the tircha (exertion) involved. </ref>
# For example, it’s forbidden to move heavy furniture (unless there’s a need see below). <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 7) brings this as an example of forbidden exertion on Chol HaMoed. </ref>
===Degradation of the holiday===
# Certain activities must be limited to avoid degradation of the holiday. For this reason, even when commercial activity is permitted it should be done in private. <Ref> Beiur Halacha 539 s.v. Eino Mutar, quoted by Hilchot Chol HaMoed Zichron Shlomo (pg 8) </ref>
# For example, it’s forbidden to paint one’s apartment on Chol HaMoed to improve its appearance. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 8) in name of Rav Moshe Feinstein. </ref>
===Which Melachot are entirely permitted?===
# The forbidden melachot includes all 39 melachot and derabbanan’s of [[Shabbat]] and [[Yom Tov]] except for: [[carrying]], going beyond [[techum]] (2000 [[amot]]), [[muktzah]], [[VeDaber Dvar]] (preparing or talking about business issues), Havarah (lighting a fire), [[Tevilat Kelim]], and removing Trumah. <ref> Hilchot Chol HaMoed Zichron Shlomo (pg 8-9) writes that there’s four exceptions to the forbidden melachot of Chol HaMoed including: [[carrying]], [[techum]], [[muktzah]], and VeDaber Dvar. Shemirat [[Shabbat]] KeHilchata 68:26 writes that besides these four there’s also no melacha of Havarah (lighting a fire), Gezerah about [[Tevilat Kelim]] and removing Trumah. </ref>
# [[Shevitat Behemto]] (having one’s animal work or renting it out), and Mechamer (leading one’s animal) according to some apply on Chol HaMoed and some say that it doesn’t apply and there’s what to rely on to be lenient. <Ref> Yalkut Yosef (Kitzur S”A 530:5) writes that [[Shevitat Behemto]] and Mechamer don’t apply on Chol HaMoed. However, Beiur Halacha (536 s.v. UMutar Lirkov) writes that there’s a Safek Safeka to be lenient and one shouldn’t protest those who are lenient in this case. Chol HaMoed KeHilchato 2:14 writes that the only reason to be lenient is the Safek Safeka and those who hold melacha is Deoritta would hold it’s forbidden. Shemirat [[Shabbat]] KeHilchata 68:26 writes that there’s room to be lenient unless the animal is doing a Deoritta prohibition. </ref>
# It’s permitted to go biking since that’s not considered a melacha. <ref> Hilchot Chol HaMoed Zichron Shlomo (pg 22) </ref>

===Is work done in violation forbidden from benefit?===
# If one did violate Chol HaMoed unintentionally, one may be lenient and benefit from the work that day. However, if one violated the Chol HaMoed intentionally, that individual shouldn’t benefit from it forever, and others may benefit for it after the holiday. <ref> S”A 318:1 rules that if one violates [[Shabbat]] unintentionally, the work is prohibited from benefit until after [[Shabbat]] and for intention violations, the work is prohibited for the perpetrator forever and everyone else is permitted after [[Shabbat]]. Magen Avraham 538:2 says that this same prohibitions would apply to someone who violates Chol HaMoed according to those that melacha on Chol HaMoed is s.v. HaMivashel who writes in name of the Gra and Chaye Adam that a Derabbanan Melacha is permitted on [[Shabbat]] itself.) Hilchot Chol HaMoed Zichron Shlomo (pg 15) writes that for this safek one can be lenient based on the fact that the entire prohibition is a rabbinic penalty. However, writes the Hilchot Chol Moed, for an intentional violation, there’s more reason to be strict based on Mishna Brurah 538:16. </ref>

==The Principle Reasons to Permit Melacha==
# Melacha on Chol HaMoed is forbidden just like [[Yom Tov]], however, there are five major leniencies to permit Melacha on Chol HaMoed which are: 1) Tzorech HaMoed (work done for work a need for the holiday), 2) Tzorech Ochel Nefesh (work to prepare food), 3) Tzarchi Rabim (work needed for communal purpose), 4) Dvar HaAved (work done to avoid a loss), 5) Poel Shein Lo Mah Yochal (work done by a laborer who doesn’t have food to eat). <Ref> Tur 530 writes that all of the melachas of [[Shabbat]] and [[Yom Tov]] apply to Chol HaMoed with five reasons to permit Melacha. This is codified by Biur HaGra 530:1 and Mishna Brurah 530:1. </ref>
===Comparison of the Reasons for which Melacha is Permitted===
{| class="wikitable"
|-
! !! General Holiday Needs !! Making Food !! Communal Need !! Financial Loss !! A Very Poor Worker
|-
| Professional Labor || Forbidden <ref> Mishna Brurah 530:1, Chol HaMoed Zichron Shlomo (pg 11) </ref> || Permitted <ref> Mishna Brurah 530:1, Chol HaMoed Zichron Shlomo (pg 36) </ref> || Permitted <ref> Chol HaMoed Zichron Shlomo (pg 47) </ref> || Permitted <ref> Chol HaMoed Zichron Shlomo (pg 51) </ref> || Permitted <ref>Shulchan Aruch 540:2</ref>
|-
| Excessive Exertion || Permitted <ref> Chol HaMoed Zichron Shlomo (pg 17) </ref>|| Permitted <ref> Chol HaMoed Zichron Shlomo (pg 36) </ref> || Permitted <ref> Chol HaMoed Zichron Shlomo (pg 47) </ref> || Forbidden <ref> Chol HaMoed Zichron Shlomo (pg 52) </ref> || -
|-
| Work Delayed for the Holiday || Forbidden <ref> Chol HaMoed Zichron Shlomo (pg 61) </ref>|| Permitted <ref> Chol HaMoed Zichron Shlomo (pg 36) </ref>|| Permitted <ref> Chol HaMoed Zichron Shlomo (pg 47) </ref>|| Forbidden <ref> Chol HaMoed Zichron Shlomo (pg 61) </ref> || -
|-
| Paying for the Work || Forbidden <ref> Chol HaMoed Zichron Shlomo (pg 16) </ref> || Permitted but preferable to get a goy <ref> Chol HaMoed Zichron Shlomo (pg 36) </ref>|| Permitted <ref> Chol HaMoed Zichron Shlomo (pg 47) </ref>|| Permitted <ref> Chol HaMoed Zichron Shlomo (pg 51) </ref>|| Permitted <ref>Shulchan Aruch 540:2</ref>
|-
| Working in Public|| - for uman <ref> Chol HaMoed Zichron Shlomo (pg 23) </ref> || Forbidden <ref> Chol HaMoed Zichron Shlomo (pg 37) </ref> || Permitted <ref> Chol HaMoed Zichron Shlomo (pg 47) </ref> || Forbidden <ref> Chol HaMoed Zichron Shlomo (pg 52) </ref>|| Forbidden <ref>Mishna Brurah 534:18</ref>
|-
| Preparing for after the Holiday || Forbidden <ref> Chol HaMoed Zichron Shlomo (pg 18) </ref> || Forbidden <ref> Chol HaMoed Zichron Shlomo (pg 37) </ref> || Permitted <ref> Chol HaMoed Zichron Shlomo (pg 47) </ref> || - || -
|}

==Tzorech HaMoed==
# One may do unskilled work on Chol HaMoed for a holiday need. However, skilled work is forbidden even for a need of the holiday. <ref> Shulchan Aruch 540:1, Mishna Brurah 540:1, Biur HaGra 530:1 </ref>
# Tzorech HaMoed is only permitted if the work entails no tircha (exertion) <ref> Shemirat [[Shabbat]] KeHilchata 66:38 based on Mishna Brurah 540:7. Aruch HaShulchan 540:4 forbids great exertion. Pri Megadim M”Z 540:3 permits even great exertion. (Shemirat [[Shabbat]] KeHilchata 66:38 adds that the pri megadim means that it’s permitted if it’s a maaseh hedyot or shinui.) See Nishmat Adam 110:1. Netivei Moed 7:2 says tzorech hamoed must be hedyot and one should still minimize the exertion. </ref>
# It’s permitted to do an action even if it will involve violating a melacha indirectly if there’s a holiday need. For example, it’s permitted to cut branches in order to make Sachach for the [[Sukkah]] as long as one makes sure to only cut from one side of the tree. Another example, it’s permitted to wash one’s hands over grass. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 18-9), Pitchei Teshuvot 530:1 </ref>
===What’s called a “holiday need”?===
# Anything where there’s a likely possibility that the work is needed is considered Tzorech HaMoed. <Ref> Pri Megadim A”A (intro to 537) writes that even if there is only a doubt if there will be a Dvar Aved one may do work on Chol HaMoed. Hilchot Chol HaMoed Zichron Shlomo (pg 17) writes that it is sufficient if there is a reasonable possibility of a Dvar Aved. However, the Mishna Brurah 537:1 writes that it must seem as being "close to" a Tzorech HaMoed. Shemirat [[Shabbat]] KeHilchata 66:34 agrees. </ref>
# One may not delay doing a certain work from before Chol HaMoed and do it on Chol HaMoed. <Ref>S”A 536:1 </ref>
# Fixing a broken object is called a holiday need if the object will be needed, however, if there’s a replacement that can be used instead or one could easily borrow a replacement, fixing the object isn’t a holiday need. <Ref> Based on Bet Yosef 534 and Magen Avraham 544:1, Hilchot Chol HaMoed Zichron Shlomo (pg 12) writes that if one can borrow a replacement one must not fix the broken object. </ref>
# It’s permissible to vacuum in an area you usually vacuum once a week. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 19) </ref>
# Some say it’s forbidden to nail a picture to a wall for decorative purposes, while others permit since it involves no skilled work or exertion. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 19-20) </ref>
# It’s forbidden to garden, plant, dewed, or move grass on Chol HaMoed. Watering is only permitted if the plant is in danger of dying. <ref> Shulchan Aruch 537:1, Hilchot Chol HaMoed Zichron Shlomo (pg 21) </ref>
# It’s permitted to pick flowers in order to decorate for the holiday. <ref> Hilchot Chol HaMoed Zichron Shlomo (pg 21), Chol HaMoed KeHilchato (7:4 pg 234) </ref>

===Simchat Chag===
# An activity that brings one simcha is considered a holiday need as it’s a mitzvah to have simcha on the holiday. For example, going on a family trip is considered simchat hachag and so it’s permissible to wash one’s car windows or fill up the tank in order to drive to the park. <ref> Hilchot Chol HaMoed Zichron Shlomo (pg 22), Shulchan Aruch 536:1 </ref>
# For example, since playing music is considered a simchat hachag, it’s permitted to fix (in an unskilled fashion) an instrument in order to play music for the holiday. <ref> Hilchot Chol HaMoed Zichron Shlomo (pg 21) </ref>

===Preparing from Chol HaMoed to [[Yom Tov]]===
# It’s permitted to do work for a Tzorech HaMoed from one day of Chol HaMoed in preparation for the other days of Chol HaMoed or for days of [[Yom Tov]]. <ref> Pri Megadim 533 M”Z is in doubt whether one may cook from one day of Chol HaMoed for another. However, Kaf HaChaim 533:6 and Hilchot Chol HaMoed Zichron Shlomo (pg 18) rule that it is permissible. Additionally, Hagahot Rabbi Akiva Eiger 539:11, Eshel Avraham 330, and Hilchot Chol HaMoed Zichron Shlomo (pg 18) write that it’s permissible to cook from Chol HaMoed to [[Yom Tov]] including [[Yom Tov]] Sheni of Galiyot. </ref>
===Melacha needed in preparation for a Tzorech HaMoed===
# Just as unskilled work is permitted for a Tzorech HaMoed, so too it is permitted to do necessary preparations for work that is done for a Tzorech HaMoed. <Ref>Magen Avraham 545:25 and Mishna Brurah 545:48 say that preparatory work that’s necessary for a Tzorech HaMoed is permissible such as preparing a quill and ink to write things that are permitted to write on Chol HaMoed. </ref>
# For example, one may sharpen a pencil in order to writes a social letter for the Moed. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 17) </ref>

===Needs for others===
# Unskilled work is permitted even for the need of others as long as one isn’t being hired. <Ref> S”A 542:1 </ref>
# One is allowed to hire a non-Jew to do work that’s permitted for a Jew to perform and it’s permitted to pay the non-Jew for the work. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 16) based on Beiur Halacha 541 s.v. Elah and 542 s.v. Afilu. </ref>
===Examples===
# For example, if a chair broke, it may be fixed in an unskilled manner is the chair is needed for the holiday, however, if another chair could be used or a chair could be borrowed one shouldn’t fix the chair. Additionally, if it takes carpentry skills to fix the chair or it was broken before the holiday and could have been fixed then, one may not fix the chair. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 12) based on the principles of Tzorech HaMoed. </ref>
# For example, it’s permissible to change a tire, jumpstart a car, or change it’s battery if the car will be used for festival purposes. <ref> Hilchot Chol HaMoed Zichron Shlomo (pg 15, 22) </ref> However, making other car repairs which require skilled work are forbidden to make (unless there’s a financial loss like having to leave your car on the road and having to return for it). <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 23), Shemirat [[Shabbat]] KeHilchata 66:59, for further analysis see R’ Nebenzahl’s Yerushalayim BeMoadeha pp. 279-282..</ref>
# Purely preparatory actions are allowed, provided that they are necessary. Thus, washing a car’s windows or getting gas are permitted. However, preparatory actions that are purposely delayed until Chol HaMoed may not be done on Chol HaMoed. <ref> S.A. 536:1. M.A. there quotes the Maharik that if this was done, the use of the item is forbidden. </ref>
# Washing or vacuuming the floor which is usually cleaned once or more times a week is permitted during Chol HaMoed. <Ref> Minchat [[Yom Tov]] 104:2 writes that since it’s normal to wash the floor twice a week it’s permissible to wash the floors on Chol Hamoed even if it’s a excessive work, however, scrubbing the floor to remove dirt is forbidden as it involves a melacha and requires excessive effort. Hilchot Chol HaMoed Zichron Shlomo (pg 19) extends this to floors that are cleaned once a week, and permits vacuuming as well. </ref>
# One may change the tire of a car if the car is needed for use during the holiday. One may also change the tire for a friend’s car if one isn’t being paid. <ref> Hilchot Chol HaMoed Zichron Shlomo (pg 15) rules like Sh”t Shevet HaLevi 1:166(3) even though he quotes the Debrinsiner Rav who says that it’s a maaseh uman and involves a tircha. </ref>
# Many forbid fishing for pleasure on Chol HaMoed, while some are lenient. If the fish will be eaten one may be lenient. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 38) writes in name of the Debreciner Rav that it’s forbidden to fish for pleasure and points out that Rav Moshe Feinstein permits. However many others side are strict including Sh”t Rivevot Efraim 1:356(2) and Chol HaMoed KeHilchato in name of Rav Shlomo Zalman Aurerbach and Rav Wosner. Hilchot Chol HaMoed Zichron Shlomo (pg 38) writes that (according to all) one can be lenient if the fish will be eaten. </ref>

===Maaseh Uman===
# For a person who isn't a tailor and isn't adept at sewing, sewing is considered not a Maaseh Uman. However, the average women is proficient at sewing and so is considered an Uman. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 14) writes that nowadays most men aren’t adept at sewing. </ref>
# A skilled worker may sew with a Shinui, meaning, making long stitches and alternating between high and low stitches (forming a zig-zag). <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 14) </ref>
# When sewing on a button, many hold that it is a sufficient Shinui to sew it loosely and only use 2 out of 4 holes (such as two diagonal ones). However, some say that it is an insufficient Shinui unless one has no other clothes to wear. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 14) quotes Rav Yacov Kamenetsky and the Debrinsiner Rav who allow if the action is significantly changed such as it’s loose and one only sews it through 2 holes. Hilchot Chol HaMoed continues to quote Rav Moshe Feinstein who forbids unless there’s no other clothes to wear. </ref>
# According to some authorities, it’s never considered a Shinui if a skilled person sews with a sewing machine while others are lenient if one makes a Shinui.

==Preparation of food==
# It’s permissible to do melachot in order to prepare food for the holiday (from one day of Chol HaMoed to another day of Chol HaMoed or from Chol HaMoed to [[Yom Tov]]). <ref> Hilchot Chol HaMoed Zichron Shlomo (pg 37) </ref>
# It’s permissible even if the melacha was deliberately pushed off to doing it on Chol HaMoed. <Ref> S”A 533:1 </ref>
# If one has adequate supply of the specific food one shouldn’t cook that food on Chol HaMoed unless the fresher food will be tastier. <Ref> S”A 533:1 writes that if one already has flour one should not ground new flour; however, even if one has bread one may cook new bread since hot bread is tastier. Hilchot Chol HaMoed Zichron Shlomo (pg 37) agrees.</ref>
# It’s permissible to take wages for [[cooking]] on Chol HaMoed food that’s needed for the holiday, however, it’s preferable to have a non-Jewish cook do it. <ref>Beiur Halacha 542, Hilchot Chol HaMoed Zichron Shlomo (pg 36) </ref>
# It’s permissible to fish on Chol HaMoed or to pick fruit on Chol Hamoed with intent to eat the fish or fruit. It’s permissible to fish or pick fruit abundantly so that one will be able to choose the choicest among them to eat. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 38). S”A 537:15 regarding fruits, Mishna Brurah 533:14, 18 regarding fish. </ref>
===Cooking extra===
# One may not cook on Chol HaMoed in order to have food after the holiday, however it’s permissible to cook generously without calculating precisely and if there’s leftovers, it’s permissible to have them after the holiday. <ref>S”A 533:1 </ref>
# If one transgressed and did cook for after the holiday it’s still permissible to eat it. <ref> S”A 527:23 rules this regarding [[Yom Tov]] and Hilchot Chol HaMoed Zichron Shlomo (pg 38) writes that this is true regarding Chol HaMoed as well. </ref>
===For whom?===
# It’s permissible to cook for fellow Jews, but one may not do extra work in [[cooking]] for a non-Jew. If one is just adding more ingredients to the pot (not considered extra work for the non-Jew) it’s permissible. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 36) </ref>
# It’s permissible to prepare food for guests even though it’s uncertain that they will come (as long as there’s a reasonable possibility). <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 37) </ref>
==Preliminary preparations for food==
# Preliminary preparations such as sharpening a knife or repairing a stove in order to make food for [[Yom Tov]] is permissible if one wasn’t able to fix in before [[Yom Tov]]. <Ref>S”A 540:7-8, Mishna Brurah 540:27 </ref>
# It’s permissible to do preparations even in a skilled fashion and even if it involves excessive effort. <ref>Mishna Brurah 540:18 and 537:15, Hilchot Chol HaMoed Zichron Shlomo (pg 39) </ref>
# However it’s forbidden to intentionally postpone preliminary preparations from before the holiday until Chol HaMoed and if one did so, one may not work on it on Chol HaMoed. <Ref> Mishna Brurah 540:27, Hilchot Chol HaMoed Zichron Shlomo (pg 40) </ref>
# One may only do work that would cause an improvement to the food itself which is true of a knife or stove, however, one may not fix a can-opener or a table as these do not enhance the food but rather these can only be fixed with unskilled work. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 40) </ref>

==Physical Needs==
# It’s permissible to do work for the physical needs of a person (Tzarchei HaGuf) on Chol HaMoed even if it involves skilled work or excessive effort. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 41). What’s the basis for this leniency? Ritva (Moed Katan 9a s.v. oseh, 14a s.v. veshaar) explains that attending to one’s physical needs is considered Ochel Nefesh. See also Pirush Mishnayot of Rambam (Beitzah 2:4). </ref>
# Therefore, one may shower with hot water and soap, brush one’s teeth on Chol HaMoed. Similarly, a woman may apply [[cosmetics]] or tweeze eyebrow or body hair. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 41) </ref>
# If one’s only pair of glasses break one may fix it or have a professional optician fix it. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 42). Igrot Moshe 3:78 writes that it is permitted to fix one’s glasses on Chol HaMoed. He adds that one could fix sunglasses if one needs them to see outdoors. Shevet HaLevi 4:214 adds that one could even have a professional fix one’s regular glasses if one needs them to see. </ref>
# It’s permissible to have a heater fixed if it’s very cold and an air conditioner fixed if it’s very hot on Chol HaMoed. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 43) </ref>
# A person who is already sick can go to the doctor for treatment because a treating the sickness is a physical need.<ref> S”A 532:2 writes that it is permitted to treat a sick patient on Chol HaMoed. Mishna Brurah 532:5 adds that even melachot can be performed in order to heal a person on Chol HaMoed. </ref>
# It’s permissible to treat a person’s health from illness or preventing a decline in health. However, many forbid doing work for a small ache or pain. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 45) </ref>
# It’s permissible to take [[medications]] on Chol haMoed. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 45) </ref>
# Some permit a regular medical checkup, whereas others advise avoiding it on Chol HaMoed. <Ref>http://www.yutorah.org/lectures/lecture.cfm/733780/Rabbi_Hershel_Schachter/Hilchos_Chol_Hamoed min 29-30, Rav Hershel Schachter holds that it’s permissible to schedule a doctor’s appointment even lechatchila and even if you planned to go on Chol HaMoed. Similarly, Hilchot Chol HaMoed Zichron Shlomo (pg 46) quotes Rav Chaim Pinchas Scheinberg and Rav Elyashiv concur and explain that just like it is permitted to do Ochel Nefesh on Chol HaMoed even if it is planned for then, it is similarly permitted to go for a checkup even if it is scheduled for Chol HaMoed. He assumes that a checkup is considered in the category of medical attention.
Hilchot Chol HaMoed Zichron Shlomo (pg 46) quotes Rav Moshe Feinstein saying that one should not have a routine checkup if it does not involve a Melacha such as drawing blood. Igrot Moshe 3:78 writes that the leniency of doing melacha for physical need on Chol HaMoed only applies if a person is in pain or is afraid that not going to the doctor will make the condition worse. However, a healthy person shouldn’t make a dentist appointment on Chol HaMoed since it involves melachot and can be done afterwards. Hilchot Chol HaMoed Zichron Shlomo (pg 62) follows the opinion of Rav Moshe and extends it to any routine medical checkup. Furthermore, Chol HaMoed Zichron Shlomo (pg. 46) quotes Rav Moshe as saying that in order not to degrade the sanctity of the holiday one shouldn’t go for a checkup even if no melacha is involved.
</ref>

==Hiring Workers==
# It is prohibited to hire workers to do melacha on Chol HaMoed. This prohibition applies even if the action one is hiring another to do would be permitted if one was doing this activity for oneself or for another free of charge. <ref> S.A. 542:1. M.B 542:2 explains that the prohibition is uvda dichol. The M.B notes that some poskim permit one to pay a worker to do work if 1) the person cannot perform the work himself, 2) the workers will not do the work unless they are paid, and 3) it is litzorech hamoed. </ref> However, if one does not give the worker a set salary and pays him with food that he eats with the owner, then paying a worker on Chol HaMoed would be allowed. <ref> Shulchan Aruch 542:1 </ref>
# If the work is a pressing need to the point that it would cause a substantial loss if not performed (davar ha’aveid), then it would be permitted to hire a worker to perform the work, even if the work is not necessary for the holiday (litzorech hamoed) and involves skilled labor (maaseh uman). In such a case one may even pay the worker. <ref> Rama 542:1 and M.B 542:5. The Biur Halacha explains that is preferable for one to hire a non-Jew in this situation. M.B 540:2 states that if it would only be a minor loss, one may only do non-skilled labor (maaseh hedyot) to prevent the loss.</ref>
# One may hire a worker who has nothing to eat in order that he will be able to sustain himself. <ref> S.A. 542:2. The M.B there cites the Magen Avraham as saying that if the poor person has bread and water, then it is prohibited to employ him. Magen Avraham 534:7 writes that ideally one should only employ such a person in a private setting because other people may not know that this poor person has a special exemption to do melacha on Chol HaMoed.</ref>
# Someone who has no food at all, or one who has food but does not have his needs for the holiday (tzorchei hamoed), is considered someone who has no food and is allowed to work on Chol HaMoed. <ref> M.B. 542:7. See the Magen Avraham cited by the M.B who holds more stringently and says that if one has bread and water, one may not work on Chol HaMoed. </ref>
# If one stipulates with a non-Jew that the non-Jew should do work for him after Chol HaMoed, but the non-Jew starts the work immediately during Chol HaMoed, one need not stop the non-Jew because he instructed the non-Jew that he should perform the work after the moed. <ref> Rama 543:3 as explained by M.B 543:11</ref>

==Taking a Haircut==
# It’s a mitzvah to take a haircut on Erev [[Yom Tov]]. <ref>S”A 531:1 </ref>
# It’s forbidden to take a haircut on Chol HaMoed. The rabbis prohibited this so that people would prepare properly before the holiday. <ref>S”A 531:2. 
The Mishna in Moed Katan 13b lists the people who are permitted to shave on Chol HaMoed. The list includes those who were unable to do so before Yom Tov such as someone who just arrived from his travels abroad. The Gemara on 14a explains that the reason that the Rabbis forbade shaving on Chol HaMoed is to encourage people to shave in honor of Yom Tov before Yom Tov. If one were allowed to shave on Chol HaMoed, we are concerned that he would not shave on Erev Yom Tov and he would enter Yom Tov unkempt. S”A 531:1 writes that it is a mitzvah to shave before Yom Tov and in 531:2 records the prohibition to shave on Chol HaMoed. </ref> It’s forbidden to take a haircut even if one took one before the holiday. <ref> S”A 531:2. 
Rabbenu Tam (cited in Tur 531) held that since that is the reason for the rabbinic enactment, if one shaved before Yom Tov, he can shave on Chol HaMoed and the enactment would not apply. The Tur himself rejects this logic for two reasons: 1. If someone who shaved before Yom Tov could shave on Chol HaMoed, why is he not listed in the Mishna among the people who can shave on Chol HaMoed? 2. It should be forbidden because nobody can tell that he shaved before Yom Tov. This second reason is based on a question raised in the Gemara there about someone who was too busy to shave on Erev Yom Tov because he was looking for something that he lost. Though the Gemara leaves this question unresolved, the Tur here rules strictly, saying that since nobody can tell why he did not shave before Yom Tov, it is forbidden to do so. Thus he applies the same logic to one who already shaved before Yom Tov and forbids him from shaving on Chol HaMoed itself.
S”A 531:2 rules explicitly against Rabbenu Tam and says that even one who shaved before Yom Tov cannot shave on Chol HaMoed. Though most rishonim and acharonim rejected the idea of the Rabbenu Tam, the Noda Biyehuda Mahadura Kamma 13 writes that one may rely on Rabbenu Tam on condition that the one cutting his hair is a poor person who does not have what to eat. When asked why he printed such a novel idea, in Nodah Biyehuda Mahadura Tinyana 99-101 he explains that if he didn’t print it, people would go to non-Jewish barbers who use razors and he had another secret reason. The Chatam Sofer 154 writes that the Nodah Biyehuda’s hidden reason was that there were some who shaved daily with a razor and by allowing them to shave on Chol HaMoed he would save them from a Biblical prohibition of shaving with a razor as long as their hair stayed below some minimal level. In conclusion, the Chatam Sofer disagrees with the Nodah Biyehuda’s leniency as did most other acharonim (see Chida in Yosef Ometz Siman 7) </ref>
# Chazal did not make an exception for someone who was sick and was unable to cut one’s hair before the holiday and forbid him as well. <Ref>S”A 531:3 </ref>
# Chazal made a few exceptions and permitted certain people to cut hair on Chol HaMoed including a person who was released from prison on the holiday or late on Erev [[Yom Tov]], one who arrives from over seas on Erev [[Yom Tov]] and was unable to cut one’s hair all of Erev [[Yom Tov]], and one who was a mourner for a relative other than a parent, whose seventh day of [[mourning]] occurred on Erev [[Yom Tov]] which was [[Shabbat]] (and so he was unable to shave before the holiday). <ref>S”A 531:4, Hilchot Chol HaMoed Zichron Shlomo (pg 27) </ref> Those who Chazal permitted to permitted to cut one’s hair should do so in private. <Ref>S”A 531:5 </ref>
# Cutting one’s hair for medical reason is permissible. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 29) quoting Mishna Brurah 531:21 </ref>
# It’s permissible to comb or wash one’s hair even though predictably hairs will be pulled out. <Ref>Rama 531:8, Shemirat Shabbat Kehilchita vol 2. 66:32, Aruch Hashulchan 531:8, Yalkut Yosef Moadim pg. 517 </ref>
===Women and Children===
# This prohibition applies both to men and women <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 26), M”B 546:16 based on Pri Megadim 546:9 and Gra 546:5, Kaf Hachaim 546:28, Shemirat Shabbat Kehilchita vol. 2 66:23. </ref> but not to children below the age of Bar or Bat Mitzvah if it is causing them discomfort. <ref>Mishna Brurah 531:16. S”A 531:6 permits haircutting for a child. M”B 531:15 says that this is specifically if the hair is causing discomfort. Aruch Hashulchan 531:6 agrees. Magen Avraham 531:9 writes that if the child looks like he is older than bar/bat mitzvah one should not give him a haircut publicly. Piskei Teshuvot 531:3 allows performing an Upsherin for a baby whose 3rd birthday falls out on one of the days of Sukkot/Pesach based on Shaare Teshuva 531:2. He even quotes poskim who allow delaying it until Chol HaMoed if the birthday falls out earlier. </ref>
# Some poskim are strict about fixing a wig on Chol Hamoed. <ref> Rav Moshe Feinstein (quoted in Dirshu M”B 531:note 4) is strict regarding fixing a wig on Chol HaMoed, while Beer Moshe 7:5 is lenient. </ref>
# A woman may remove other hair on her body besides for on her head.<ref>S”A 546:5, Aruch Hashulchan 531:8 </ref>
===Shaving on Chol HaMoed===
# In general, it's forbidden to shave on Chol HaMoed unless this jeopardizes one’s job. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 26) </ref>
# Many Ashkenazic authorities permit [[shaving]] on Chol HaMoed for someone who shaves regularly, at least once every three days, on condition that (1) he shaved on Erev Yom Tov and (2) there's a great need or is pained by not [[shaving]]. Also, one who relies on this only to look presentable doesn't have to be protested. <ref>
* Nodeh BeYehuda 1:13 writes that one may rely on the opinion of Rabbenu Tam who holds that one who shaved on Erev Chag may shave during Chol HaMoed on condition that the one cutting the hair is a poor person who doesn’t have what to eat. When asked why he printed such a novel idea, in Nodeh BeYehuda 2:99-101 he explains that if he didn’t print it, people would go to non-Jewish barbers who use razors and he had another secret reason. The Chatom Sofer 154 writes that the Nodeh BeYehuda’s hidden reason was that there were some who shaved daily with a razor and by allowing them to shave on Chol HaMoed he would save them from a Biblical prohibition of [[shaving]] with a razor as long as their hair stayed below some minimal level. In conclusion, the Chatom Sofer disagreed with the Nodeh BeYehuda’s leniency.
* Based on the opinion of Rabbenu Tam, Sh”t Igrot Moshe OC 1:163 rules leniently for someone who shaved on Erev [[Yom Tov]] and regularly shaves at least once in every 3 days, and he’s pained by not [[shaving]] or has a great need to shave. His logic is that even the Tur who disagreed with the Rabbenu Tam would agree nowadays, since many people shave regularly and it is well known that one who shaved on Erev [[Yom Tov]] will still have to shave on Chol HaMoed. This addresses the Tur's first question on Rabbenu Tam, however, with regards to his second claim, Rav Moshe offers several potential answers. [http://www.yutorah.org/lectures/lecture.cfm/764803/Rabbi_Shmuel_Marcus/Shaving_on_Chol_Hamoed Rabbi Shmuel Marcus] explains this [[teshuva]] of Rav Moshe.</ref> Some authorities are even more lenient and say that if one shaves daily and shaved on Erev [[Yom Tov]] one should shave on Chol HaMoed. <ref>[http://www.yutorah.org/lectures/lecture.cfm/733780/Rabbi_Hershel_Schachter/Hilchos_Chol_Hamoed Rav Schachter] (min 50-53) quotes Rav Soloveitchik who said that anyone who had permit to shave should shave in order to look presentable for the holiday. This is also recorded in Nefesh HaRav (p. 189) and "Halakhic Positions of Rabbi Joseph B. Soloveitchik" pg. 25. Rav Aharon Lichtenstein (cited in Techumin 2:133 note 37) agrees with this ruling of Rav Soloveitchik.</ref> However, many poskim rejected this leniency <ref> Rav Chaim David Halevi (Aseh Lecha Rav 1:39) notes that most contemporary poskim reject Rav Moshe’s leniency. Shemirat Shabbat Kehilchita (Vol. 2 66:23) is also strict. Rav Avigdor Neventzal (Yerushalayim Bimoadeha Chol HaMoed pg. 237) is strict even for a date or a business meeting. </ref> including most sephardic poskim <ref>Chazon Ovadyah ([[Yom Tov]] pg 190), Yalkut Yosef Moadim pg. 516) and Rabbi Shalom Mesas (Tevuot Shemesh OC 55-56), [http://www.dailyhalacha.com/Display.asp?PageIndex=&ClipID=2478 Rabbi Eli Mansour] on dailyhalacha.com</ref>
# A man may trim his mustache even if it does not interfere with his eating.<ref> S”A 531:8, M”B 531:21 </ref>

==Nail cutting==
# Ashkenazim hold that it’s forbidden to cut one’s nails on Chol HaMoed, while Sephardim hold that it’s permissible. <Ref> S”A 532:1 holds it’s permissible, while the Rama 532:1 writes that the Ashkenazic minhag is to refrain from [[cutting one's nails]] on Chol HaMoed. Yalkut Yosef 531:10 writes that Sephardim follow S”A. Hilchot Chol HaMoed Zichron Shlomo (pg 29) writes that the Ashkenazic minhag is like the Rama. See, however, the Aruch HaShulchan 532:2 and Magen Avraham 532:1 who write that in extenuating circumstances, a person who didn't get to cut his nails before Chol HaMoed because he was very busy, may cut his nails on Chol HaMoed. [http://www.dailyhalacha.com/Display.asp?PageIndex=&ClipID=2478 Rabbi Eli Mansour on dailyhalacha.com] also writes that the Sephardic minhag is to permit cutting nails on Chol HaMoed, whereas Ashkenazim refrain.</ref>
# If one cut one's nails on Erev [[Yom Tov]] one may cut them on Chol HaMoed. <ref>Mishna Brurah 532:2 </ref>
# It’s permissible to cut one’s nails with one’s hands or teeth. <Ref>Mishna Brurah 532:3 </ref>
# If one usually cuts one’s nails on Erev [[Shabbat]], it’s permissible to cut them on Chol HaMoed Erev [[Shabbat]]. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 30) quoting Ba'er Hetiev 532:1 </ref>
# It’s permissible for a woman to cut her nails before going to the mikveh. <Ref>Rama 532:1 </ref> If a man has the custom to go to the mikveh before every Shabbos then some poskim permit cutting nails.<ref>Shu”t Nachalat Shivah (Chelek 1, Siman 57). Shevut Yaakov disagrees (Chelek 1, siman 17 cited by Shaarei Teshuva siman 468:1).</ref>
# Whenever it is permissible to cut one’s hair, it is also permissible to cut one’s nails.<ref>MB 532:2, Aruch HaShulchan 532:2 </ref>
# It is permissible to cut one’s nails for medical reasons. <ref> S”A 532:2 </ref>
# It is permissible to cut one’s nails if they are making it difficult to put on shoes.<ref> Rav Nissim Karelitz - Chut Hashani Chol HaMoed pg.227. Because he writes that the gezeira against cutting nails was so that one does not plan to cut them after the holiday starts and enter the holiday looking disgusting/unkempt. But in this case the cutting is in order to fix the nails, and one can therefore rely on the opinions that allow cutting nails on Chol HaMoed.</ref>

==Laundry==
# It’s forbidden to launder clothing, towels, linens, or tablecloths on Chol HaMoed as the rabbis prohibited this so that people would prepare properly before the holiday. <ref> Gemara Moed Katan 14a, Shulchan Aruch 534:1, Hilchot Chol HaMoed Zichron Shlomo (pg 34). The Mishna (13b) states that it is forbidden to launder clothing on Chol HaMoed. Even though it should have been considered a need of the holiday and permitted, Chazal (Gemara Moed Katan 14a) made a specific gezerah not to do laundry on Chol HaMoed lest one neglect to prepare properly for the holiday and not launder his clothing until the holiday comes. Shulchan Aruch 534:1 codifies this as halacha. </ref> It’s also forbidden to launder clothing in a washing machine. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 30). Rav Ovadia Yosef (Yabia Omer 7:48:1) writes that it is forbidden to do laundry with a laundry machine on Chol HaMoed since the reason of Chazal, to prevent a person from being unprepared for the holiday, still applies whether or not it takes a lot of effort. Shemirat Shabbat KeHilchata 66:63 agrees. </ref>
# If a child’s clothing are insufficient because they are soiled frequently it’s permissible to launder them on Chol HaMoed. <ref> Mishna Brurah 534:11 and Aruch HaShulchan 534:8. Rav Shlomo Zalman Auerbach in Shulchan Shlomo 534:3 says that this age is until at most 6 or 7 years old. </ref> If one is [[laundering]] them in a machine one may wash a full load of children’s clothing but adult’s clothing may not be added. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 32) </ref>
# One may launder guests' sheets and towels on Chol HaMoed. <ref>[http://www.shemayisrael.com/parsha/ostroff/archives/shabbos6_21.htm Weekly Hilchos Shabbos Shemini] quoting Shemirat [[Shabbat]] KeHilchata (66 note 263). M.B 534:6 explains that it is permitted to launder clothing that get dirty all the time since it is evident that even if one were to clean in advance of the holiday, they would need to be cleaned again on the holiday. Similarly, Chaye Adam adds that it is permitted to clean a handkerchief that gets dirty frequently. Shemirat Shabbat KeHilchata (66 no. 263) writes that as an application of this Mishna Brurah one is permitted to launder towels and guest sheets on the holiday since those are frequently cleaned on a regular basis. Interestingly, Shevet HaLevi 8:124 is hesitant to permit laundering undergarments which become dirty frequently on Chol HaMoed if one can wear them again without great discomfort.</ref>
# Chazal did not make an exception for someone who was sick and was unable to do laundry before the holiday and forbid him as well. <Ref>Mishna Brurah 534:2, Hilchot Chol HaMoed Zichron Shlomo (pg 30) </ref>
# Chazal made a few exceptions and permitted certain people to do laundry on Chol HaMoed including a person who was released from prison on the holiday or late on Erev [[Yom Tov]], one who arrives from over seas on Erev [[Yom Tov]] and was unable to do laundry all of Erev [[Yom Tov]], and someone who was a mourner for a relative other than a parent, whose seventh day of [[mourning]] occurred on Erev [[Yom Tov]] which was [[Shabbat]] (and so he was unable to do laundry before the holiday). <ref>S”A 534:1, Hilchot Chol HaMoed Zichron Shlomo (pg 30) </ref> Those who Chazal permitted to permitted to cut one’s hair should do so in private. <Ref>Rama 534:1 </ref>
# It’s permissible for a women to launder her support hose, nursing bras, and white underwear if she becomes Niddah on Chol HaMoed if she has insufficient to last for the whole holiday. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 32-3) </ref>
# Dry cleaning is also forbidden like [[laundering]]. If one’s only suit became so soiled that it’s impossible to worn, some permit it to be dry cleaned, and one should consult a competent rabbinic authority. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 33) citing Shemirat Shabbat Khilchata 66:72</ref>
# If one’s only suit was stained, it’s permitted to remove the stain. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 33). Rav Moshe Feinstein (Igrot Moshe 5:36:1) writes that cleaning a stain is considered a simple task (melechet hedyot) and does not constitute actual laundry which Chazal forbade. However, giving clothing to a laundromat is forbidden even if it is a simple task. Chazon Ovadia (Yom Tov p. 200) agrees. Shemirat Shabbat Kehilchata 66:72 and Hilchot Chol HaMoed Zichron Shlomo (pg. 33) also allow one to clean a stain if one does not have other suitable clean clothing. Rav Nissim Karelitz in Chut HaShani (Chol HaMoed p. 238) however, does not allow one to wash out a stain unless one is wearing the clothes and one does not have other clothes to wear. </ref>
# If a garment has a tough stain that won’t be removed if one waits until after the holiday, cleaning is permissible. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 33) </ref>
# Ironing is permissible but pressing by a profession is forbidden. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 33-4) </ref>
# Making pleats in a skirt or pants is forbidden. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 33) </ref>
# There is a dispute whether it’s permissible to polish one’s shoes on Chol HaMoed, while everyone agrees one may brush it off. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 34) </ref>
# It’s permissible to vacuum or wash floors that are usually cleaned at least once a week. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 34) </ref>

==Moving Houses==
# For example, it’s forbidden to move homes.<Ref> S”A 535:1 writes that one may not move homes on Chol HaMoed. Mishna Brurah 535:1 explains that it’s forbidden because of the tircha (exertion) involved. S”A writes that it’s only forbidden to move from one courtyard to another, however within the same courtyard it’s permitted. Hilchot Chol HaMoed Zichron Shlomo (pg 7) writes in name of the Drinsiner Rav that since nowadays people have many possessions and moving always involved exertion it’s forbidden in any manner. Shemirat [[Shabbat]] KeHilchata 68:24 (footnote 86) seemingly disagrees with this and yet leaves the leniency of moving within the chetzer out of the halachas probably because nowadays we don’t have groups of houses in small courtyards.</ref>
# Nonetheless, if it’s intolerable to live under present conditions, there’s a loss of money one may certainly move homes. However, if one is moving from a rented house to one that one owns, or from a home which one splits with others to live in one’s own home there’s room to be lenient and preferably one should ask a rabbinic authority. <Ref> S”A 535:1 writes that one may not move homes from one courtyard to another, however, in 535:2 he permits if one is moving from someone else’s home to one’s own home. Mishna Brurah 535:7 explains that moving to one’s own home is permitted because it’s a Simcha for him, yet, it’s not permitted if one is just moving from a ugly or small house to a nicer or bigger one. Shaar Tzion 535:5 writes that the same leniency would be true if one is moving from a joint home to one’s own home. Shemirat [[Shabbat]] KeHilchata 68:24 quotes this as halacha. However, Hilchot Chol HaMoed Zichron Shlomo (pg 7) writes that one shouldn’t move unless there’s more serious needs such as if the living conditions are intolerable or there’s a loss of money. Mishna Brurah 535:7, Hilchot Chol HaMoed Zichron Shlomo (pg 7), and Shemirat [[Shabbat]] KeHilchata 68:24 write that each case should be judged by a rabbinic authority. </ref>

==Buying and Selling==
# One is not permitted to purchase or sell an item that will not be needed for the festival. <ref> M.B 539:1 writes that buying and selling is forbidden on Chol HaMoed because it is burdensome. The Levush 539:1 writes that if a sale or purchase comes his way that will provide him great gains he can undergo the transaction in private, as long as he ensures to spend more than he would have otherwise from the funds he receives from the transaction to add to the joy of the holiday. The Aruch Hashulchan 539:3 explains that it is because the atmosphere of the day is supposed to be one of joy and involved with Torah and one may get caught up in doing business and shopping that it will become like a normal day.
S.A 539:12 forbids transactions not needed for the moed; however, the Rama writes that one may purchase items which are not needed for the Yom Tov in private. M.B 539:43 limits this leniency to items one will not be able to acquire at a discounted price after the festival because, as explained by M.B 539:18, this is similar to dvar heaved.</ref>
# One is permitted to buy or sell if by not undergoing the transaction he would experience a loss. <ref> SA 539:1. An example would be if a lock broke you would be able to replace it so that the items inside will not be stolen. A dvar heaved is something that is already considered yours and there is a fear that you will lose it if you do not act.</ref> Accordingly, if there is an opportunity such as a sale that is passing and the sale will not happen again, one may purchase the object at the discounted price. <ref> Chol HaMoed by Rabbi Dovid Zucker/ Rabbi Moshe Francis pg 101. However it is better for one to wait, if the sale will happen again.</ref>
# One may purchase or sell something that is generally bought or sold for the festival even in public. <ref> S.A 539:10. Chol HaMoed By Rabbi Dovid Zucker/ Rabbi Moshe Francis p105 quotes a machloket regarding whether one is allowed to buy more than is necessary for the festival. </ref>
# One may not return an item unless one would not be able to return the item after the festival. <ref> Chol HaMoed p108 cites Rav Moshe Feinstein who says that one may not return for a refund. However, if by waiting one will no longer be able to return the object this is considered a dvar heaved and may be returned. </ref>
# One should not shop online during Chol HaMoed unless there is no money given over. <ref> Chol HaMoed p108 </ref>
# One should not pick up an item from a store even if one ordered it before the moed. <ref> Chol HaMoed p107. This is because of the tircha involved in picking something up from the store; however, if the item is needed for the moed one is allowed to pick up the item. </ref>
# If one traveled during the moed and found a unique object that he will not be able to find when he returns from his trip, he may purchase such an item. <ref> Chol Hameod p 106-107 Rav Moshe Feinstein says that this is considered a dvar heaved because it will save him the trip in the future. However, Rav Moshe says that it is better for one to extend his trip until after the Chag. This leniency only applies if he will not be returning to this city after the festival. Similarly, if a child is visiting a parent during Chol HaMoed and the parent will buy the item for the child, whereas if the parent does not purchase the item, the child will have to buy it himself this is considered a dvar heaved and one may allow his parents to buy it for him on Chol HaMoed.</ref>
# One is permitted to undergo a sale if he is poor and the sale will provide him with more money that he can spend for the moed. <ref> S.A 539:4. Here the S.A is discussing someone who does not have enough money to spend for Yom Tov, not merely someone who has stingy, but would spend more if he had more money. </ref>

==Traveling==
# Taking a trip for pleasure is considered a legitimate festival need and thus may be done on Chol HaMoed <ref> S.A. 536:1. It is problematic, however, to engage constantly in pleasure trips without enjoying the Moed through festive meals and Torah; see Kol Bo and M.B. 530:2.</ref>
# Modes of transportation that are forbidden on a Torah level on Yom Tov (e.g. a car) may not be used on Chol HaMoed without need, <ref> As a basic extension of the laws of the Chol HaMoed. However, R’ Moshe Feinstein (Piskei Halachos 6) permits the use of a car even for walkable distances.</ref> while other modes of transportation (e.g. a bicycle) may even be used without need. <ref>Mo’adei Hashem 34. See Rama 536:1 for the parallel case of riding an animal. </ref>

==Writing==
# Writing in a non-professional manner such as regular handwriting is permissible for a need of the holiday, public need, a loss of money, or a passing mitzvah. <ref> Hilchot Chol HaMoed Zichron Shlomo (pg 73-7). 
The Mishna (Moed Katan 18b) establishes that in general one may not write on Chol HaMoed. Rambam (Chol HaMoed 7:13) and S”A 545:1 codify this. Just like other melachos on Chol HaMoed, there are two categories of writing. The Rama 545:1 quotes two opinions about whether ordinary writing is considered professional and says that the minhag is to be lenient. Based on this and other reasons, Hilchot Chol HaMoed Zichron Shlomo (p. 87) writes that ordinary writing is maaseh hedyot. S”A 540:1 and Mishna Brurah 540:1 clarify that maaseh hedyot is muter for a tzorech hamoed. Mishna Brurah 545:4 writes that writing of a sofer is considered professional and would not be permitted even for a holiday need. </ref> It is customary when writing for this purpose to alter the way in which one writes.<ref> M.B 545:5</ref>
# Writing in a professional manner/calligraphy is only permissible if there’s a public need, a loss of money, or a passing mitzvah. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 72-73). Background: The Mishna in Moed Katan 18b states that one may not write a loan unless the lender doesn’t trust the borrower and could potentially lose his capital. The Rambam (Chol HaMoed 7:13) and S”A 545:1 generalize this by stating that one may not write on Chol HaMoed if there’s no potential loss of money. </ref>
# Because of ‘need of the holiday’, it’s permissible to write a shopping list or a social letter. Additionally a child may draw. Some say that one should write on a slant so as to function as a Shinui (change from the norm). <ref> Hilchot Chol HaMoed Zichron Shlomo (pg 75-6) </ref>
# Because of ‘a loss of money’ it’s permissible to write down a Torah thought (חידוש), take notes in a vocational course, write homework for school, or to write a bank deposit (if one fears losing the money). <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 76-77) </ref>
# Some permit using a copy machine (since it’s not similar to writing) for a ‘need of the holiday’, while some only permit in order to prevent a loss. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 79) quotes Rav Moshe as permitting and Rav Yacov Kamenetsky as forbidding. </ref>
# It’s permissible to use a tape recorder on Chol HaMoed. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 79) </ref>

===Typing===
# Some consider typing on a computer like non-professional writing and so it’s permissible if there’s a ‘need of the holiday’. However, some consider typing like professional writing which is only permissible is there’s a public need, a loss of money, or a passing mitzvah. <ref>The Mishna (Moed Katan 18b) establishes that in general one may not write on Chol HaMoed. Rambam (Chol HaMoed 7:13) and S”A 545:1 codify this. Just like other melachos on Chol HaMoed, there are two categories of writing. The Rama 545:1 quotes two opinions about whether ordinary writing is considered professional and says that the minhag is to be lenient. Based on this and other reasons, Hilchot Chol HaMoed Zichron Shlomo (p. 87) writes that ordinary writing is maaseh hedyot. S”A 540:1 and Mishna Brurah 540:1 clarify that maaseh hedyot is muter for a tzorech hamoed. Mishna Brurah 545:4 writes that writing of a sofer is considered professional and would not be permitted even for a holiday need. A very practical question to ask is how this halacha translates to typing on a computer. Is that considered like regular writing or professional writing?
* Rav Ovadia Yosef (Sh”t Yabia Omer 8:48(5)) writes that typing on a computer is considered non-professional writing and would permit typing up divrei torah one might forget or sending greetings for a holiday need. Similarly, Igrot Moshe EH 4:73(4) implies that typing on a computer isn’t considered a melacha. Shemirat [[Shabbat]] KeHilchata Ch. 66 n. 211 adds that typing is permitted because it isn’t permanent. However, saving the information to the hard-drive is problematic because of boneh as the disk is improved when information is saved. See Sh"t [[Shevet Halevi]] 6:37 s.v. VeAf as to whether typing is considered like writing for the purpose of Chol HaMoed.</ref>
# There is a further dispute whether printing from a computer is considered like professional or ordinary writing. <ref>Regarding printing, Hilchot Chol HaMoed Zichron Shlomo (pg 78) records a dispute between Rav Moshe Feinstein who considers printing to be non-professional writing and Rav Yacov Kamentsky who argues that printing is considered professional writing. </ref>

===Taking Pictures===
# Some permit using a camera (since it’s not similar to writing) for a ‘need of the holiday’, while some only permit if there’s a loss (such as if one will miss a rare opportunity to take such a picture). <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 78) quotes Rav Moshe Feinstein (see Piskei Halachos 30,31) as permitting this because it is a maaseh hedyot, an action that does not require expertise. He also quotes Rav Yacov Kamenetsky as forbidding, arguing that it is a maaseh uman, and thus it is not allowed except in a case of monetary loss. R’ Shlomo Zalman Auerbach (Shemiras Shabbos Kehilchesa 66 note 209) agrees with the lenient opinion. </ref>
# Many permit taking pictures with digital cameras or camcorders. The files from cameras or camcorders may be transferred to a computer.<ref>This follows from the idea that “writing” on an electronic screen is not considered writing at a Torah level and there is no effort involved. See the responsa of R’ Moshe Stern (siman 56), which discusses a using calculator. See Shemiras Shabbos Kehilchesa 66:55, which permits such activities because the writing is not at all permanent. R’ Yosef Shalom Elyashiv is also quoted (Mevakshei Torah p. 473 note 85) as permitting writing on a computer screen, if necessary for the Moed, because it is not considered writing. </ref>
# Burning pictures onto a disk is permitted by many authorities. Others say it is only allowed in cases of necessity for the Moed or monetary loss.<ref> While R’ Moshe Feinstein allows this (Piskei Halachos 32), R’ Shlomo Zalman Auerbach (Shemiras Shabbos Kehilchesa 66 note 211) contends that it is problematic because of the melacha of boneh, building. There is some contention, however, whether this would still be the case for a memory storage device that already has data on it, or can be rewritten; see Shulchan Shlomo Hilchos Yom Tov veChol HaMoed 545:5 in the margins, and also Nishmas Avraham O”CH 340. </ref>
# Many permit the use of a film camera unconditionally; <ref> R’ Moshe Feinstein (Piskei Halachos 31,32) allows using a film camera, since the “writing” which occurs before the film is developed is not considered substantive. However, R’ Chaim Kanievsky writes in the name of the Chazon Ish that it is forbidden. See Shemiras Shabbos Kehilchesa 67:19 and note 105 in the name of R’ Shlomo Zalman Auerbach. </ref> others permit only for a rare photo opportunity.<ref>See the responsa of R’ Moshe Stern 55.</ref>
# One should not have pictures developed on Chol Hamoed.<ref>Yabia Omer OC 11:53 writes originally he thought that a professional picture is a maaseh uman based on the discussions of printing presses. However, he concluded that it wasn’t maaseh uman but still it was forbidden to let the pictures be developed on chol hamoed.</ref>

==Going to Work on Chol HaMoed==
# If one may lose one’s job or if one can’t explain it to one’s employer and one will lose a promotion then it’s permissible to go to work. Additionally, it’s permissible to work for needs of the public community such as a work for the Shul. <Ref> Rav Schachter on [http://www.ou.org/torah/article/oukosher_pre-pesach_webcast_5771 OU Pre-Pesach Webcast 5771] between minutes 62 and 64:15 </ref>
# If one will lose one’s usual customers if one doesn’t open one’s store on Chol HaMoed and not just a loss of income then it’s permissible to open one’s store on Chol HaMoed but still one should minimize one’s hours. <Ref> Rav Schachter on [http://www.ou.org/torah/article/oukosher_pre-pesach_webcast_5771 OU Pre-Pesach Webcast 5771] between minutes 62 and 64:15 </ref>

==Having Simchas==
# It’s forbidden to have a wedding on Chol haMoed because of Ein Maarivin Simcha BeSimcha (one may not mix different Simcha’s). <ref>S”A 546:1 </ref>
# It’s permissible to have a [[Brit Milah]], [[Pidyon HaBen]], or Siyum. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 106-7) </ref>

==Tefillin==

{{Tefillin on Chol HaMoed}}

==Work through a non-Jew==
# It’s forbidden to instruct a non-Jew to do any activity that’s forbidden for a Jew to do on Chol HaMoed. <Ref>S”A 543:1 </ref>

==Links==
* [http://www.yutorah.org/lectures/lecture.cfm/834054/Rabbi_Elchanan_Adler/Contemporary_Applications_of_Hilchos_Chol_HaMoed Contemporary Applications of Hilchos Chol HaMoed] by Rabbi Elchanan Adler
* [http://www.yutorah.org/lectures/lecture.cfm/733780/Rabbi_Hershel_Schachter/Hilchos_Chol_Hamoed Hilchos Chol Hamoed] by Rabbi Hershel Schachter

==Related Pages==
* [http://www.halachipedia.com/documents/5775/Chol_HaMoed_Packet.pdf Chol Hamoed Packet]

==Sources==
{{Reflist|2}}
[[Category:Holidays]]
[[Category:Pesach]]
[[Category:Sukkot]]

Medications

2018-04-04T18:46:38Z

Ikesultan: /* Credits */

[[Image:Medication.png | right | 100 px]]
Nowadays when one is not feeling up to par he takes a few medications and with Hashem's help feels better within a couple of days and goes back to his regular routine. There are many halachic issues with regard to medications which need to be addressed. Is a beracha recited on pleasant tasting medication such as cough syrup? Does one have to recite a beracha on water when ingesting a pill? Can one walk into the bathroom with medicine? Can one take pills on [[Shabbos]]? Is it permitted to take a gel-cap? Can one take liquid medication which is full of flavors? What about vitamins? These issues will be dealt with at length in the upcoming issues.

==Beracha on Medication==
# A beracha is not recited on food which is eaten to heal if one does not have enjoyment from the food. However, if one does have enjoyment from the food, a beracha rishona and achrona (see below) is recited.<ref>Mesechtas Berochos 38a, Tosfas Mesechtas Berochos 36a “k’von,” Meiri Mesechtas Berochos 35b, Tur 204, Shulchan Aruch 204:8, Shulchan Aruch Harav 204:14, Chesed L’alafim 204-205:5, Igros Moshe O.C. 1:82. </ref> Even if one does not want the good tasting food and is only eating it because he is ill, since he has enjoyment from it a beracha is recited.<ref>Mishna Brurah 43. </ref> Examples of medicines which require a beracha due to their pleasant taste are herbal teas and cough drops.<ref>V’sein Beracha page 200. Refer to Ateres Shlomo 8:page 110. This is the opinion and custom of Harav Pinchus Bodner Shlita (Personal telephone conversation with Harav Bodner Shlita). </ref>

==Medicine mixed with Sweeteners==
# Some say even if the medicine itself does not have flavor, but is mixed with other ingredients (sweeteners) that have flavor, one still recites a beracha on the medicine.<ref>Opinion of Harav Elyashiv Shlita as expressed in Vezos Ha’beracha page 113. </ref> The reason for this opinion is because the mixture tastes pleasant and we do not look at the medicine before the taste was placed into it.<ref>Vezos Ha’beracha Birur Halacha page 310. </ref> This is the opinion of many poskim.<ref>Refer to Da’as Torah 204, Vezos Ha’beracha pages 310-311 in depth, opinion of Harav Ovadia Yosef Shlita quoted in Nishmas Avraham (English) page 89:footnote E. </ref>
# Some say if one consumes a medicine which contains sweeteners (and if not for the need of the medicine one would not consume the sweeteners, then no beracha is required.<ref>Opinion of Harav Shlomo Zalman Aurbach zt”l quoted in Vezos Ha’beracha pages 113-114, and in V’sein Beracha page 201:footnote 15.1. See explanation of this opinion in Vezos Ha’beracha page 312. Refer to Pnei Ha’shulchan page 151-152, Nishmas Avraham 1:204:page 91, Shemiras [[Shabbos]] K’hilchoso 40:footnote 191, Nishmas Avraham 1:page 90 (English), Ateres Shlomo 8:page 111. In the Halichos Shlomo [[Yom Kippur]] 5:footnote 42 it states that Harav Shlomo Zalman Aurbach zt”l retracted his previous position with regard to not reciting a beracha on sweetened medication. Refer to Vezos Ha’beracha page 356:9 notes of Harav Forst Shlita on Vezos Ha’beracha. The opinion of Harav Pinchus Bonder Shlita is that no beracha is recited on pleasant tasting cough syrup based on the pesak he heard from Harav Shlomo Zalman Aurbach zt”l (Personal telephone conversation with Harav Bodner Shlita). </ref> Others say no beracha is recited because such sweetener is only a tafel to the actual medication and if no beracha is recited on the ikur, then one does not recite a beracha on the tafel.<ref>Opinion of Harav Neuwirth Shlita quoted in Nishmas [[Shabbos]] 4:204, Shemiras [[Shabbos]] K’hilchoso 40:footnote 191. Refer to Halacha U’[[refuah]] 3:pages 282-284 in depth. However, see Mishna Brurah 174:39 and 212:1 who says the halacha is that a beracha is recited on the tafel. See Pischei Halacha (Berochos) page 246 who disputes the claim that the reason why no beracha is recited here is because no beracha is recited on the tafel. Refer to Rivevos Ephraim 4:54:39. </ref> Nonetheless, others disagree with this reasoning and maintain that a beracha should be recited even in this situation.<ref>Harav Yisroel Belsky Shlita, opinion of Harav Elyashiv Shlita quoted in Vezos Ha’beracha page 114, and in V’sein Beracha page 200:footnote 15, opinion of Harav Ovadia Yosef quoted in Yalkut Yosef 204:10:footnote 10, opinion of Harav Feinhandler Shlita (Avnei Yushfei in a personal e-[[mail]]). Refer to Igros Moshe O.C. 1:82, Pischei Halacha (Berochos page 246). Others say that it could be that Harav Elyashiv Shlita held this only in regard to medicine that is thoroughly enjoyed (Refer to Journal of Halacha and Contemporary Society 53:page 77:footnote 43).</ref> Since there is a dispute in this regard, one should recite a beracha on a different [[shehakol]] food and have in mind to exempt the medicine.<ref>Piskei Teshuvos 204:footnote 75. </ref>
# According to all opinions, medicine for children which is sweet like candy would require a beracha.<ref>Pischei Halacha (Berochos) page 68:footnote 39 alef. </ref>

==No Beracha Required ==
# One who is forced to eat or drink something does not recite a beracha even if it tastes pleasant since he was forced to do so.<ref>Shulchan Aruch {{ibid}}, Kaf Ha’chaim 49, see Magen Avraham 20 Taz 12, Aruch Ha’shulchan 19. Refer to Mishna Brurah 204:44 who maintains if one is forced to eat bread and he is satisfied he should bentch since it is d’oraisa. </ref>
# A bad tasting food does not require a beracha before eating it.<ref>Bais Yosef, Magen Avraham 19, Mishna Brurah 43, Kaf Ha’chaim 48. </ref>
==How Much to Eat or Drink? ==
# Some poskim are of the opinion that one does not recite a beracha on a pleasant tasting medicine unless one ate a kezayis or drank a reviis of it. The reason for this is that just as one who tastes food does not recite a beracha unless a kezayis or reviis is consumed; the same applies for medications, since one does not have intent for eating.<ref>Refer to Shevet Ha’kehusi 3:84:3. </ref> Nonetheless, the poskim do not make this comparison and therefore, a beracha on pleasant tasting medicine would be required regardless of the amount being consumed since one's intent is to swallow the medicine as opposed to the "tasting" case where one does not intend to have enjoyment.<ref>Refer to Mikroei Kodesh [[Pesach]] 2:page 144, Halacha U’[[refuah]] page 278, Pischei Halacha (Berochos page 66:footnote 38), Chazzon Ovadia Berochos page 159:footnote 6. </ref>

==Which Beracha Rishona?==
# The Rama<ref>204:11. Refer to Aruch Ha’shulchan 22. </ref> says any food which a healthy person does not eat requires a [[shehakol]] if taken as medication, regardless of the food's real beracha.<ref>Aruch Ha’shulchan 22. Refer to Mishna Brurah 54. The Shar Ha’tzyion 45 says this applies to medicine which was made from the five grains as well. Refer to Halacha U’[[refuah]] 3:page 284. </ref> Others say one should recite the appropriate beracha.<ref>Magen Avraham 24, Mishna Brurah 55, Igros Moshe O.C. 1:82. </ref> The Mishna Brurah<ref>212:4-5. </ref> maintains that one should avoid this situation when possible.<ref>Some say one should eat the other food before the medicine and then consume the medicine (Halacha U’[[refuah]] 3:page 284). </ref>

==Beracha Achrona==
# One who recited a [[shehakol]] on a medication would be required to recite a beracha achrona if the proper shiur was consumed.<ref>Halacha U’[[refuah]] page 278. </ref>
==Listerine Pocketpaks®==
# For years people have been erroneously consuming Listerine Pocketpaks® without a hechsher, but obviously this product needs a hechsher,<ref>See www.koltorah.org quoting the opinion of Rabbi Chaim Jachter Shlita. </ref> especially since it is digested in the stomach.<ref>Opinion of Harav Yisroel Belsky as expressed in OU document I-98:page 2. </ref> Recently, this product became available with a hechsher. The question arises if this product requires a beracha prior to placing it in one's mouth. Many people do not recite a beracha. However, even though this product melts in the mouth, it is swallowed and therefore, according to some poskim a beracha of [[shehakol]] should be recited before placing it in the mouth.<ref>Harav Yisroel Belsky Shlita, opinion of Harav Forscheimer Shlita (personal telephone conversation), and Harav Doniel Neustadt Shlita. </ref> Others maintain that a beracha does not need to be recited.<ref>Opinion of Harav Pinchus Bodner Shlita, Harav Ephraim Greenblatt Shlita (Personal telephone conversations). Harav Forst Shlita says if one is taking it for flavor then a beracha is recited, but if it is for fresh breath but not for the flavor in the mouth then no beracha is recited. The opinions of Rabbi Wikler Shlita, Harav Felder Shlita, Harav Fuerst Shlita (personal telephone conversations with the aforementioned rabbonim). This is the opinion of Harav Yisroel Reisman Shlita (as related by Rabbi Shimon Newmark). </ref>
# The company says that there is nothing unsafe with swallowing it since there is no alcohol in the product.<ref>Based on a conversation with Lisa at the Johnson and Johnson Company. </ref> If one uses a breath mist (with a hechsher) then one does not recite a beracha on it, instead one should make a [[shehakol]] on a different food.<ref>Harav Yisroel Belsky Shlita.</ref>
==Pills which are swallowed==
# If there is no flavor on the coating on a pill, no beracha is recited because there is no enjoyment from the pill. In addition, swallowing medication without chewing it first is not the normal manner of consumption and is not viewed halachically as eating. Furthermore, it is possible that these pills are not fit to be eaten<ref>Refer to Mesechtas Avodah Zarah 67-68, Mesechtas Pesachim 21b and 45b. In addition see Shulchan Aruch Y.D. 103, and Y.D. 155:3. </ref> and therefore do not require a beracha.<ref>Shulchan Aruch 202:2, see Chazzon Ovadia Berochos page 158, Piskei Teshuvos 204:18:footnote 70. </ref> Some say this even applies to a pill which has a sweet coating; since one swallows it no beracha is recited.<ref>Vezos Ha’beracha page 311, Piskei Teshuvos 204:18, see Nishmas Avraham 4:204:footnote 1. In regard to vitamins, refer to Pischei Halacha (Berochos) page 68:footnote 39 alef, Beracha Achrona (Boreh Nefoshos) page 201. Refer to Nishmas Avraham (English) pages 89-90 quoting the opinion of Harav Shlomo Zalman Aurbach zt”l that a beracha is required. See Ateres Shlomo 8:page 111. The same applies to vitamins (Yalkut Yosef 3:page 436). </ref>
# Some say if one is taking a pill in order for one to lose weight and by taking the pill it makes one feel full, then one should recite a beracha on the pill since it is instead of food. Nonetheless, the poskim suggest one makes a beracha on something else instead.<ref>Piskei Teshuvos 204:footnote 70. </ref>
==Chewable ==
# A chewable pill which has a pleasant taste requires a beracha according to those who recite a beracha on pleasant tasting medications.<ref>Piskei Teshuvos 204:18:footnote 74. </ref> One should recite a [[shehakol]] on a different food before consuming flavored Tums® that have a hechsher.<ref>Harav Yisroel Belsky Shlita. The Diamond – K hechsher on Tums may be relied upon (Harav Yisroel Belsky Shlita). One may not use Tums on [[Pesach]] if they are not certified for [[Pesach]] (Harav Yisroel Belsky Shlita). </ref>
==Intravenous==
# One who receives food in a liquid form through intravenous does not recite a beracha on the food.<ref>Tzitz Eliezer 13:35:3, Vezos Ha’beracha page 113 quoting the opinion of Harav Elyashiv Shlita. </ref>
==Drinking before a Procedure==
Many times before a medical procedure is performed one is given something to drink. This drink does not necessarily taste good on its own, but sweeteners are added to it. The status of whether a beracha would be recited is dependent on the both opinions mentioned above.<ref>Refer to Journal of Halacha and Contemporary Society 53:page 74:footnote 36. </ref> One who is given something to eat before a procedure would recite a beracha on the food.<ref>Nishmas Avraham 4:204:pages 7-8 quoting the opinion of Harav Shlomo Zalman Aurbach zt”l. </ref>

==Drinking Water for Medical Purposes ==
# When one is taking a pill that does not taste pleasant and wants to drink water to mask the bad taste, no beracha is recited on the water.<ref>Aruch Ha’shulchan 204:18, Pnei Ha’shulchan page 146, Piskei Teshuvos 204:footnote 64, Binyan Sholom (old print) page 96, Ateres Shlomo 8:page 111. Refer to Sheilas Rav 2:18:5. If one places water in liquid medicine to make it taste better no beracha is recited on the water (Sharei Ha’beracha 18:footnote 76). If one needs to drink water for medical purposes and he is not thirsty he should recite a beracha on something else and have in mind to exempt the water from a beracha (Harav Yisroel Belsky Shlita, see Eishel Avraham Butchatch 204:7). </ref> The same is true if one is taking a pill and is not thirsty.<ref>Ben Ish Chai Mattos 1:12, Aruch Ha’shulchan 204:18, Miyum Ha’halacha 22, Rivevos Ephraim 6:76, Pischei Halacha Berochos 4:8, Oz Nedberu 10:22. Harav Shlomo Zalman Aurbach zt”l maintains one may drink more water than needed for a pill and a beracha would not be required on that water either (Ve’aleihu Lo Yeibol 1:pages 110-111). </ref>
# Before a woman goes for an ultra sound/sonogram she is asked to drink water. No beracha is recited on the water.<ref>Refer to Yufei Leleiv 204:10, Sdei Chemed Berochos 33:page 260, Me’am Loez Yisro 247:page 580, Pnei Ha’shulchan page 146, Sharei Ha’beracha 18:footnote 76. </ref> It would seem that a nursing woman, who needs to drink a lot of water, would not recite a beracha on the water if she is not thirsty.<ref>Refer to Toras Hayoledes 62:3, Beracha Achrona page 196:5.</ref> However, others maintain that she should take food whose beracha is [[shehakol]] and exempt the beracha on the water.<ref>Toras Hayoledes {{ibid}}. </ref>
# Many times, after one brushes his teeth or rinses with mouthwash, he drinks water to rinse out his mouth, one does not recite a beracha on such water.<ref>Sharei Ha’beracha 18:footnote 76.</ref>
# If one has a sore throat and drinks water to clear his throat, it would seem that a beracha is not recited.<ref>Harav Yisroel Belsky Shlita.</ref> (In all the above situations, if one is thirsty, a beracha is recited). One who drinks a tasty beverage to take his pill would recite a beracha on the beverage.<ref>Chesed L’alafim 204-205:4, Mishna Brurah 204:42, Ateres Shlomo 8:page 111, Yalkut Yosef 204:page 436. </ref>

==Medicine mixed with a food or water==
# It is very common to take a powdered medicine and mix it with a food or water. Some may say that since the food which the medicine is mixed into is a tafel, no beracha is recited. Nonetheless, others say one should recite a beracha on the mixture.<ref>Refer to Journal of Halacha and Contemporary Society 53:pages 78-79. </ref> If the food (not medicine) is not a [[shehakol]],<ref>For example chunky applesauce. </ref> the Rama<ref>212:1. </ref> holds the beracha is a [[shehakol]] regardless of the beracha of the food, while others argue with this ruling.<ref>Refer to Magen Avraham 4, Gr’a, Mishna Brurah 4-5, 10, see Taz 7. Refer to Halacha U’[[refuah]] 3:page 284. </ref> The Mishna Brurah<ref>212:4-5. </ref> maintains that one should avoid this situation when possible.<ref>Some say one should eat the other food before the medicine and then consume the medicine (Halacha U’[[refuah]] 3:page 284). </ref>

==Medicine taken during a Meal==
# When one consumes a medicine during a meal a separate beracha is required since the medicine is not part of the meal.<ref>Shevet Ha’kehusi 3:78. </ref>

==Medicine in Pocket While Sleeping ==
# Food that was in one's pocket while he was sleeping may be eaten.<ref>Salmas Chaim 2:7, Rivevos Ephraim 4:7, Shevet Ha’kehusi 2:242, see Yufei Leleiv Y.D. 3:116:6, Yabia Omer Y.D. 1:9:23.</ref> The same halacha goes for medicine that was in one's pocket.<ref>Tzitz Eliezer 17:35, Rivevos Ephraim 6:4, Shevet Ha’kehusi 2:245, Tosfas Orah page 421:3, see Nezer Ha’chaim page 217:165, Doleh U’mashka page 367.</ref>

==Storing food under a bed==
# Since there is ruach ra'ah under a bed one should not store food under a bed.<ref>Shulchan Aruch Y.D. 116:5. </ref> However, one is allowed to store medicine under a bed and there is no concern of ruach ra'ah.<ref>Tzitz Eliezer 17:32. Some say if it is a medication which one recites a beracha on because of its pleasant taste then it should not be placed under a bed (Shevet Ha’kehusi 2:245, see 3:229:2). </ref>

==Taking Medicine into the Bathroom ==
# It is permitted for one to walk into the bathroom with a pill etc.<ref>Be’er Moshe 8:41. </ref> In addition it is permitted to keep medicines in a medicine cabinet that is in the bathroom,<ref>Rivevos Ephraim 1:8:2, 2:6, Teshuvos V’hanhugos 1:11, Be’er Moshe 8:41. </ref> but one should not take his medicine with water in a bathroom.

==Reciting a Tefilla before taking Medication ==
# Some have a custom before taking medication to recite a yehi ratzon that all should be well.<ref>Refer to Shulchan Aruch 230:4, Magen Avraham 6, Mishna Brurah 6. Some say saying the yihiy ratzon exempts one from the beracha that one would recite on a sweet medication (Refer to Ateres Shlomo 8:page 111, Nishmas Avraham 204:page 91). </ref> This [[tefilla]] may be recited on [[Shabbos]] and is not a concern of asking for personal needs on [[Shabbos]].<ref>Refer to Shar Ha’tzyion 230:8, Bakashas B’[[Shabbos]] page 27:footnote 15. See Betzel Hachuchma 5:41.</ref>

==Taking Medicine on Shabbos ==
see [[Medicine on Shabbat]]

==Taking Pills on a Fast Day ==
# On a fast day one that is not feeling well and wants to take a pill is permitted to do so. Some say one should wrap the pill in a tissue before swallowing it.<ref>Halichos Shlomo Moadim 2:13:footnote 8. </ref> Some poskim say that one may not use water to swallow a pill.<ref>Nishmas Avraham 550:4.</ref> (However, if one's doctor instructs him to take a pill on a fast day then even according to this opinion using a little water is permitted).<ref> Harav Yisroel Belsky Shlita, Halichos Shlomo Moadim ([[Pesach]] etc) 16:3, Nishmas Avraham 5:page 46. </ref> Others say if one cannot take a pill without water then one may use a little water.<ref>Harav Yisroel Belsky Shlita, see Teshuvos V’hanhugos 3:156. </ref> One should avoid this if possible on [[Tisha BeAv]], and on [[Yom Kippur]] since using water in order to swallow a pill is forbidden.<ref>Harav Yisroel Belsky Shlita, see Teshuvos V’hanhugos 3:156.</ref> One is permitted to take a medication before a fast if it will enable him to have an easier fast.<ref>Nechamas Yisroel 27:22. </ref>
# There is a discussion in the poskim if one is allowed to use mouthwash on the morning of a fast day. Some poskim are stringent,<ref>Harav Yisroel Belsky Shlita, see Kinyan Torah 2:49:2, Modanei Yeshurin page 108, Chai Ha’Levi 5:48, Divrei Chachumim page 166:471 quoting the opinion of Harav Sheinberg Shlita. Some say if there is a need, brushing ones teeth is permitted (Divrei Chachumim Ibid). </ref> while others say if one will have bad breath then it is permitted.<ref>Be’er Moshe 8:94. Refer to Minchas Yitzchok 4:109. </ref>
# Taking Listerine Pocketpaks® (that have a hechsher) is not permitted on a fast day since one swallows the liquid which melts in the mouth.

==Consuming Gelatin and Gel-caps ==
# When one walks down the aisles in a pharmacy he may see many pills which contain a [[gelatin]] coating. This issue involves the discussion of [[gelatin]]. Below we will discuss what [[gelatin]] is and what its kosher status is, and how it applies to ingesting gel-caps.

==What is Gelatin?<ref>Gelatin comes from the Latin word “gelatus” which means stiff or frozen. </ref>==
#[[Gelatin]] is a protein which is derived from a naturally occurring protein known as collagen. Collagen is the component of animal connective tissue, bones, sinews and skin. [[Gelatin]] does not have any taste to it. [[Gelatin]] is widely used in the pharmaceutical industry to coat capsules as well as hold tablets together. In addition, [[gelatin]] is used in marshmallows, yogurt, ice cream, jello,<ref>Refer to [[Gelatin]] in Jewish Law pages 10-14. </ref> to remove cloudiness or haze in apple juice,<ref>www.oukosher.org. </ref> in gummy bears, throat lozenges, frostings, protein supplements, and sugar glazes.<ref>Star-K in Kashrus Kurrents in an article by Rabbi Mushell. This article can be seen at http://www.star-k.org/kashrus/kk-palate-gelatin.htm.</ref>

==How is it Manufactured? ==
# The source of [[gelatin]] is almost always the bones or hides of non-kosher animals. To improve the quality of the process, the raw material is pretreated by soaking the hard bones in a mixture of lime and water between 70-120 days. Soft bone and hides are treated with a five percent concentration of mineral acids for ten to thirty hours. [[Gelatin]] is then extracted from the pretreated material in a process which is like [[cooking]]. The bones are warmed in a series of runs at increasing temperatures. Eventually [[gelatin]] liquor is formed, which is then filtered and evaporated to remove the water and concentrate the liquor. The liquor is then cooled to form a gel. The gel is dried and cut into desired shapes.<ref>Refer to Medicines and Kashrus page 16, [[Gelatin]] in Jewish Law pages 15-22 in great depth, Yabia Omer Y.D. 8:11. See Journal of Halacha and Contemporary Society 30:page 67:footnote 2 who maintains that most [[gelatin]] today is from pig skins. </ref>
# The poskim discuss many reasons why consuming [[gelatin]] may be permitted. Each one will be dealt with below.

==Bones from non-Kosher animals==
# The Toras Kohanim<ref>Parshas Sheminei 2:4. </ref> says the posuk "from non-pure animals one should not eat their flesh"<ref>Vayikra 11:8. </ref> excludes bones, sinews, and hooves. There is a discussion if there is no issur at all, or if there is an issur d'rabanan to consume the above items. The Rambam<ref>Hilchos Machalas Asuros 4:18. Refer to Rashi Vayikra 11:8 “mivsaram.” See Kashrus pages 245-249.</ref> is of the opinion that "one who eats from a non-kosher animal, it's skin, bones, sinews, horns, hooves, or nails, even though they are forbidden, is excused from punishment." It seems from the opinion of the Rambam that bones are forbidden d'rabanan, while others maintain that he does not seem to imply even an issur d'rabanan.<ref>Refer to Igros Moshe Y.D. 2:27 (end) page 44 who says [[gelatin]] is a sofuk issur. </ref> The opinion of Tosfas<ref>Mesechtas Avodah Zarah 69a “ha’hu.” Refer to Rosh Avodah Zarah 5:11. </ref> who talks about permitting bee legs implies that bones are indeed permitted.The opinion of some poskim is that the Rambam when implying that an issur d'rabbanan exists for bones was referring to soft bones which have some moisture to it, but hard and dry bones are permitted even according to the Rambam.<ref>Refer to Achiezer 3:33:5, Introduction of the Tzitz Eliezer volume 4 where he brings the opinion of Harav Yecheskel Abramsky zt”l. Some say there are no commercially made [[gelatin]] that come from hard bones today (Journal of Halacha and Contemporary Society 30:page 69). </ref>

==The Gelatin has changed ==
# The Mishna Brurah<ref>O.C. 216:7, see Magen Avraham 3. See OU document P-86 who says that fermentations are not considered kitniyos sh’nishtana. </ref> and others<ref>Shiurei Knesses Hagedolah 216:7, Rosh (Teshuvos) klal 24:6, Buei Chai Y.D. 103. </ref> say regarding "musk," which is a byproduct of blood that is found in the neck of a deer, we can consider it "changed," since the blood is turned into a new entity. Many poskim follow this opinion.<ref>Refer to Rosh Mesechtas Berochos 6:38, Mishna Brurah {{ibid}}. Refer to Magen Avraham O.C. 216:3, Taz 2. </ref> Using the same line of reasoning, some poskim permit the use of [[gelatin]] since it is totally changed from it original state.<ref>Refer to Yabia Omer Y.D. 8:11:15, Tzitz Eliezer’s opinion expressed in the introduction to volume 4, see Melamed L’hoyel 2:35. </ref> Others are not convinced that one can draw a parallel between musk and [[gelatin]].<ref>Refer to Achi Ezer 3:33:5, Tzitz Eliezer {{ibid}} quoting the opinion of Harav Yecheskel Abramsky zt”l, opinion of Harav Elyashiv Shlita quoted in Yeishiv Moshe page 165. </ref>

==Dried out Stomach / Gelatin ==
# The Rama<ref>Y.D. 87:10, see Shach 114:21. Refer to Pischei Teshuva 87:19, 21. </ref> says an animal's stomach lining which was salted and dried out so that it becomes like a piece of wood may be filled with milk since it does not retain any taste of meat.<ref>Refer to Shach 33 who says this applies to other organs as well, but initially this should not be done (Be’er Heitiv 27, see Pri Megadim Eishel Avraham 33). Refer to Achi Ezer 3:33:5 who says the Shach does not apply to hard bones. Some say this does not apply when a product is dried in a modern facility (Journal of Halacha and Contemporary Society 30:page 72:footnote 14). </ref> The same would apply to [[gelatin]] which is completely dried out.<ref>Opinion of Harav Shlomo Zalman Aurbach zt”l quoted in Kashrus and Medicines page 53:footnote 20, see Yabia Omer Y.D. 8:11 in depth. </ref>
# A question which arises is, if a non-kosher food becomes like wood but is later edible does it change the status or does it retains its previous non-kosher status? Some say that once the product was dried it may not regain its non-kosher status.<ref>Refer o Shach Y.D. 114:21, Pischei Teshuva Y.D. 87:20, Nodeh B’Yehuda Y.D. 26, Aruch Ha’shulchan Y.D. 87:43, Achiezer 2:11, 3:33:5, Har Tzvi Y.D. 83, opinion of Harav Henkin zt”l (Edos L’Yisroel page 132), Orchos Habayis page 29. </ref> Others are stringent in this regard.<ref>Pri Megadim Eishel Avraham Y.D. 87:33, Chasam Sofer Y.D. 81, see Igros Moshe Y.D. 1:37, 2:27, Kovetz Teshuvos 1:73:page 107. See Mishnas Rav Aron 1:17:2. </ref>

==Contemporary Opinions==
# The opinion of the Achiezer<ref>2:11, 3:33:5. </ref> and others<ref>Refer to [[Gelatin]] in Jewish Law pages 95-119 in depth, Tzitz Eliezer introduction to volume 4 quoting the opinion of Harav Yecheskel Abramsky zt”l, Yabia Omer Y.D. 8:11 in depth, Harav Yecheskel Abramsky zt”l adds until now (1951) it has been accepted that [[gelatin]] is not permitted. Therefore he is concerned about permitting it. </ref> is to permit the consumption of [[gelatin]]. The opinion of Harav Henkin zt"l<ref>Edos L’Yisroel page 177. </ref> is that since this matter is not decided one should be stringent. This is the opinion of Harav Moshe Feinstein zt"l<ref>Igros Moshe Y.D. 2:27 (end). </ref> and others as well.<ref>Mishnas Rav Aron 17, Kovetz Teshuvos 1:73:page 107, Medicines and Kashrus pages 16-17 quoting other poskim.</ref> The opinion of the Israeli Rabbinate is to permit the consumption of [[gelatin]],<ref>Journal of Halacha and Contemporary Society 30:page 66:footnote 1. One who moves to Eretz Yisroel should ask if he can follow their opinion. </ref> while the Mehadrin kosher certification in Eretz Yisroel do not allow [[gelatin]].<ref>Kashrus page 349. </ref> The major kashrus organizations in the United States do not allow non-certified [[gelatin]].<ref>The Laws of [[Pesach]]: A Digest 2006 page 602. </ref> (The above discussion does not apply to taking gel-caps, as this will be discussed below).

==Status of Kosher Gelatin ==
# [[Gelatin]] made from a kosher source is considered pareve.<ref>Igros Moshe Y.D. 1:37, 2:27, Mishnas Rav Aron 1:16. </ref> Kosher [[gelatin]] is [[gelatin]] made from fish<ref>One may eat this together with meat as well and we are not concerned about the halacha of refraining from eating fish and meat together (Mesechtas Pesachim 76b, Shulchan Aruch Y.D. 116:2). In addition it is botel b’shishim. Some say maybe the whole concern was flesh of the fish with meat not the skins or bones. Additionally, the [[gelatin]] made from fish (and other sources) does not have a flavor (Star–K Kashrus Kurrents in an article by Rabbi Mushell). </ref> or glatt kosher beef hides.

==Gel Caps - Not in the Normal Manner==
# One who is sick is permitted to eat a non-kosher food (which is normally ossur b'achilah) in an unusual manner.<ref>Shulchan Aruch Y.D. 155:3, Shach 14, Mishna Brurah O.C. 466:1. An example of this is giving someone non-kosher food through intravenous. </ref> Based on this, the opinion of some poskim is that swallowing a pill made from a [[gelatin]] coating is permitted, since it is for a sick person and it is not the usual manner of eating.<ref>Opinion of Harav Henkin zt”l quoted in Edos L’Yisroel page 132, opinion of Harav Shachter Shlita as expressed in OU document I-97. He adds that the gel-caps have no taste to them and are nifsal from feeding to a dog. [https://www.yutorah.org/sidebar/lecture.cfm/894931/rabbi-hershel-schachter/berachos-73-38b-39a-ta-am-matzah-and-maror-non-kosher-pills-kavush-kemevushal-kezayis-beriah/ Rav Schachter (Brachot Shiur 73 min 18-30)] ruled that strictly speaking it is permitted to take non-kosher pills. If kosher ones are available he should get those to avoid the spiritual determinants of non-kosher like Rama about sucking non-kosher milk. He explained that certainly if a person is a choleh shein bo sakana it is permitted since it is shelo kderech achilato. But furthermore, the gelatin pills are permitted since it is nifsal machila and even if it is reconstituted it isn’t considered non-kosher (Chavot Daat YD 103). There's no achshevei since it is eaten in a reconstituted form and not when it is mixed with other ingredients (Rav Chaim Ozer 3:31). That's in Rav Schachter's opinion why Rav Soloveitchik was lenient to take non-kosher pills. See Yachava Daat 2:60 who assumes it is shelo kderech achilato if it doesn't taste good.</ref> However, there are poskim who maintain that swallowing a pill is the regular manner of consumption.<ref>Refer to Nodeh B’Yehuda Y.D. 35, Pischei Teshuva Y.D. 155:6, Har Tzvi Y.D. 97, opinions of Harav Shlomo Zalman Aurbach zt”l and Harav Elyashiv Shlita quoted in Medicines and Kashrus page 57:footnote 17, Yeishiv Moshe page 165, Shemiras [[Shabbos]] K’hilchoso 40:footnote 169, Halichos Shlomo Moadim ([[Pesach]]) 1:page 69. This is the opinion of Harav Yisroel Belsky Shlita quoting the opinion of Harav Henkin zt”l, see www.koltorah.org. </ref> Others are lenient and maintain that swallowing a pill is considered an unusual manner.<ref>Halichos Shlomo 1:17:1 (although he is quoted in the footnote above as saying otherwise), see Toras Chaim (Chullin 120) who is lenient</ref> In addition, even those who are stringent by [[gelatin]], it would not apply to medicines. However, according to the stringent opinion above regarding [[gelatin]], one who only has a headache<ref>Refer to Halichos Shlomo Moadim ([[Pesach]]) pages 71-72 who is unsure if this should be permitted with a slight pain. See Minchas Shlomo 1:17:3. </ref> or slight discomfort<ref>This does not apply to one who is bedridden (Halichos Shlomo Moadim [[Pesach]]) pages 71-72:8. The Shach 13 says this heter of the Rama is even for a healthy person. See Mishnah L’melech Hilchos Yesodei Hatorah 5:8 in depth, Zera Emes 2:48. Refer to Pri Megadim M.Z. O.C. 328:11, Shagas Aryeh 74, Binas Adom 52:page 86, Shevet Ha’Levi 7:135 who argue. Harav Yisroel Belsky Shlita maintains if one has a headache he should not swallow gel-caps without wrapping it in a tissue. </ref> should take a pill which has no [[gelatin]] or wrap the gel-cap in a tissue (in the next issue we will iy"h continue our discussion on gel-caps).<ref>Refer to Mesora 14:page 92. Others say the custom is to be lenient with one who has even a headache (Chai Ha’Levi 3:111:2). </ref>

==Toothpaste==
# There are ingredients in some toothpaste which are non-kosher animal products such as glycerin. Nonetheless, many poskim are lenient to allow a person to use such toothpastes since the non-kosher ingredients are inedible, mixed with kosher ingredients, and a person doesn't intend to eat the toothpaste but rather to brush with it, which is the halachic equivalent of tasting.<ref>Har Tzvi 95 was lenient with non-kosher toothpastes because the ingredients were processed so that they were inedible, they were mixed with kosher ingredients, and also a person is justing tasting the toothpaste and spitting it out. [http://www.tzohar.org.il/?p=2422 tzohar.org] quotes Ama Dvar p. 155 quoting Rav Mordechai Eliyahu who agreed. They also quote Mishneh Halachot 9:153 who disagreed. [https://oukosher.org/blog/consumer-kosher/kashruth-issues-of-toothpaste/ OU] wrote that some rabbis don't feel one can rely on the Har Tzvi today since the toothpastes have a good taste. But others still rely on the Har Tzvi. They cited Rav Henkin responsa 75 who mostly agreed with the Har Tzvi but wouldn't be lenient with toothpastes with glycerin.</ref>
==Credits==
# Special thanks to Rabbi Moishe Dovid Lebovits Rabbinical Administrator for KOF-K Kosher Supervision and author of Halachically Speaking for this article. To reach the author please email mlebovits@kof-k.org.

==Sources==
<references/>
[[Category:Kashrut]]

Chol HaMoed

2018-04-03T22:09:22Z

Ikesultan: /* Simcha */

{{Good}}
[[Image:Nissan.png|thumb|right|Calendar from Kaluach of the month of Nissan with the first day of Chol HaMoed [[Pesach]] highlighted]]
Chol HaMoed are the intermediate days of the [[holidays]] of [[Sukkot]] and [[Pesach]]. In the diaspora, on [[Pesach]], Chol HaMoed spans from the third day of [[Pesach]] until and including the sixth day, and on [[Sukkot]] from the third day of [[Sukkot]] until [[Shemini Aseret]]. In [[Israel]], on [[Pesach]], Chol HaMoed starts on the second day of [[Pesach]] and lasts until and including the sixth day, and on [[Sukkot]] from the second day of [[Sukkot]] until [[Shemini Aseret]].
==Kavod and Oneg==
# There’s a requirement of Kavod and Oneg on Chol HaMoed. This includes having special food, drinks, and clothing, but it is more lenient than Kavod of [[Yom Tov]]. <ref> Sh”t Rabbi Akiva Eiger 1 (in the Hashmatot) and S”A HaRav 529:5 write that there’s no Kavod and Oneg on Chol HaMoed. On the other hand, Magen Avraham 530:1, Mishna Brurah 530:1, Sefer Chol HaMoed (pg 1; by Rabbi Dovid Zucker) write that there’s Kavod and Oneg on Chol HaMoed, however, Shaar Tzion 530:4 points out that it’s not as strict as Kavod of [[Yom Tov]]. Yalkut Yosef (Moadim pg 502) agrees. </ref>
# As part of Kavod, one should wear clothes that a little better than weekday clothes. Some have the minhag to wear [[Shabbat]] clothing on Chol HaMoed. <Ref>Mishna Brurah 530:1, Yalkut Yosef (Moadim pg 502), and Aruch HaShulchan 530:4 write that there’s an obligation to wear clothing which is a little nicer than regular weekday clothing. Nimukei Orach Chaim 530:3 and Chaye Adam 106:1 hold that one should wear [[Shabbat]] clothes, but one doesn’t need to wear [[Yom Tov]] clothing which are supposed to be a little better than [[Shabbat]] clothing. Mishna Brurah 530:1 writes that the Maharil's practice was to wear [[Shabbat]] clothes on Chol HaMoed. </ref>
# As part of Kavod, some have the practice to leave the table cloth on the table all of Chol HaMoed. <Ref> Pri Megadim 639 (M”Z 639:1) and Aruch HaShulchan 530:4 </ref>
# As part of Kavod, one is not obligated to have a bread meal, however, it is preferable to do so. <Ref>S”A 188:7 writes that since there’s no obligation to have a meal on Chol HaMoed is one forgets [[Yaaleh VeYavo]] one doesn’t repeat Brikat HaMazon. Magen Avraham 530:1, Mishna Brurah 530:1, and Yalkut Yosef (Moedim pg 502) write that it’s preferable to have bread since Kavod is with food and the most important food is bread. Regarding having nice meals on Chol HaMoed, see Rashi's comment to Avot 3:11.</ref>

==Simcha==
# There’s a requirement of Simcha on Chol Hamoed just like there is on [[Yom Tov]]. <ref>Rambam Hilchot [[Yom Tov]] 6:17. This is quoted as halacha by S”A HaRav 529:6-7 and Yalkut Yosef (Moadim pg 502). </ref>
# One should fulfill simcha of Chol HaMoed with what makes each person happy. Some say that this can be fulfilled with any activity that brings a person enjoyment. However, some have the practice to fulfill simcha as Chazal instituted concerning [[Yom Tov]]: men to drink wine, women by wearing new clothing, and children by getting toys or candies. <Ref>
* Regarding simcha of [[Yom Tov]], the Gemara Pesachim 109a says that since there's nowadays there's no [[Korbanot]] Shlamim, one fulfills simcha with wine. The Gemara continues that women fulfill their simcha with new clothes and children with toys and candies. This is codified as halacha by the Rambam ([[Yom Tov]] 6:17) and S”A 529:2. Rambam (Mitzvah 54) and Sefer HaChinuch (Mitzvah 488) hold that Simcha is a Mitzvah Deoritta nowadays, however, Tosfot (Moed Katan 14b s.v. Aseh) holds that Simcha is only Derabbanan nowadays.
* According to the Magen Avraham 530:1, Nimukei Orach Chaim 530:2, Moadim UZmanim 1:29 there’s no obligation to have wine on Chol HaMoed (this may be based on [[Sukkah]] 47b). However, Hilchot Chol HaMoed Zichron Shlomo (by Rabbi Dovid Zucker [[Siman 1]]) writes that from Rambam 6:17 it seems that all the days of the holiday are equal in fulfilling the mitzvah of Simcha. Similarly, Sh”t Rabbi Akiva Eiger 1 (in the Hashmatot), Hilchot Chol HaMoed Zichron Shlomo (Buir 1) in name of Rav Yacov Kamenetsky, Rav Moshe Feinstein and the Debersiner Rav hold that there’s a reason to have wine to fulfill simcha. Yalkut Yosef Moadim p. 502 agrees that men should have wine and meat each day. </ref>
# According to those who fulfill simcha on Chol HaMoed like simcha on [[Yom Tov]], men should fulfill simcha with wine and not grape juice. <Ref> Hilchot Chol HaMoed Zichron Shlomo (Buir 1:2) quotes Rabbi Moshe Feinstien and the Debersiner Rav who say that grape juice doesn’t fulfill the mitzvah of simcha. Nemukei Orach Chaim 529:2 writes that one should have a reviyat of wine, while Hilchot Chol HaMoed Zichron Shlomo (pg 3; based on Sh”t Rosh 25:1) writes that a Meloh Lugmav is sufficient. </ref>
# Initially one should have two bread meals on each day of Chol Hamoed, once at night and once during the day but it isn't an absolute obligation.<ref>Yalkut Yosef Moadim p. 502</ref>
# It is forbidden to get married on Chol HaMoed because such an occasion would infringe on the mitzvah of simcha of the holiday.<ref>Moed Katan 8b, Shulchan Aruch 546:1</ref> However, it is permitted to get engaged, which isn't the same as halachic [[Kiddushin]] on Chol HaMoed.<ref>Taz 546:2, Chol HaMoed KeHilchato 1:32</ref>

==Special parts of Davening==
===Shemonah Esrei===
# On Chol HaMoed, one should insert [[Yaaleh VeYavo]] in [[Shmoneh Esrei]] during the Bracha of Avoda (Retzeh). If one forgot to say [[Yaaleh VeYavo]] and remembered before concluding [[Shmoneh Esrei]] (with Yeyihu LeRatzon) one should return to Retzeh and continue from there. However, if one only remembered after finishing [[Shmoneh Esrei]], one must repeat [[Shmoneh Esrei]]. <ref>Shulchan Aruch 124:10, Kitzur Shulchan Aruch 19:11, [[Tefillah]] KeHilchato 23:106 </ref>
===Birkat HaMazon===
# On Chol HaMoed, one should insert [[Yaaleh VeYavo]] in the middle of the third Bracha of [[Birkat HaMazon]]. <Ref>S”A 188:4 and 5 </ref>
# If one forgot [[Yaaleh VeYavo]] and one realized:
## before saying Hashem’s name at the end of the third Bracha, one should return to [[Yaaleh VeYavo]] and then continue from there. <ref>Halachos of [[Brachos]] (pg 510) </ref>
## after saying Hashem’s name but before saying [[Boneh]] Yerushalayim, one should immediately say למדני חוקיך which is the conclusion of a פסוק in Tehillim and then return to Yaaleh Veyavo and continue from there. <ref>Halachos of [[Brachos]] (pg 510) </ref>
## after finishing the third Bracha before starting the fourth Bracha one should insert a special Bracha ברוך אתה ה' אלקינו מלך העולם שנתן מועדים לעמו ישראל לששון ולשמחה את יום חג (פלוני) הזה <ref>Halachos of [[Brachos]] (pg 513) writes that the special Bracha to insert on Chol HaMoed is ברוך אתה ה' אלקינו מלך העולם שנתן מועדים לעמו ישראל לששון ולשמחה את יום חג. (פלוני) הזה. This is based on Mishna Brurah 188:27 who writes that the special Bracha of Chol HaMoed doesn’t have a conclusion like the Bracha of [[Rosh Chodesh]]. </ref>
## within the first six words of the fourth Bracha (ברוך אתה ה' אלקינו מלך העולם), one should continue with the special Bracha (שנתן...) mentioned in the last option. <ref>Halachos of [[Brachos]] (pg 515) </ref>
## after one said the seventh word in the fourth Bracha, one should continue and not repeat Birkat Hamazon. <Ref> S”A 188:7 writes that one doesn’t need to repeat [[Birkat HaMazon]] if one forgot [[Yaaleh VeYavo]] on Chol HaMoed because there’s no obligation to have a bread meal on Chol HaMoed. </ref>
===Torah Reading===
# On [[Shabbat]] Chol HaMoed, both on [[Sukkot]] and [[Pesach]], the Torah reading is from Reah Atta, which on a regular week is Shelishi of Ki Tisa, until the end of Parshat Ki Tisa.<Ref>Rav Huna in Gemara [[Megillah]] 31a says that on [[Shabbat]] Chol HaMoed we read the portion beginning with Reah Atta. Rashi explains that we read this portion because it includes the mitzvot of [[shabbat]], the regalim, and a reference to Chol HaMoed (derived by chazal in gemara Chagiga 18a).</ref>
# The Haftorah for [[Shabbat]] Chol HaMoed [[Sukkot]] is Bayom Bah Gog (beginning from Yechezkel 38:18) and the Haftorah for [[Shabbat]] Chol HaMoed [[Pesach]] is Atzamot Yeveshot (beginning from Yechezkel 37:4).<ref>Gemara [[Megillah]] 31a</ref>
==Forbidden work==
# There’s a dispute whether work on Chol HaMoed is a Biblical prohibition or a Rabbinic one. <ref> Tosfot (Chagiga 18a s.v. cholo) and Rosh (Moed Katan 1:1) hold that the entirety of work on Chol HaMoed is derabanan. Such is the opinion of the Rambam (Yom Tov 7:1), Mordechai (Moed Katan n. 835), and Nemukei Yosef (Moed Katan 1a s.v. Gemara). On the other extreme, the Rashbam (Pesachim 118a s.v. kol) and Yereyim (Mitzvah no. 304) hold that melacha on Chol HaMoed is forbidden by the Torah. Several statements of Chazal indicate this position including Chagiga 18a and Moed Katan 11b. However, Tosfot answer that these Gemaras mean that there is an allusion in the pasuk to the prohibition. 
The Ramban (Moed Katan 2a s.v. od ani) and Rashba (cited by Maggid Mishna Yom Tov 7:1) arbitrate between these two positions and consider melacha on Chol HaMoed from the Torah’s perspective to be dependent solely on whether the melacha is necessary for the holiday. If it is necessary for the holiday, then the melacha is permitted from the Torah and, if not, it is forbidden. The Bach 530:1 supports such an explanation based on the pesukim. On Yom Tov the Torah forbids “melechet avoda” (Vayikra 23:8) and Rashi explains this to mean that one is prohibited to perform even work that will cause one to experience a loss if not done today. The Torat Kohanim (Emor 12:5) states that the prohibition of “melechet avoda” does not apply to Chol HaMoed; therefore, concludes the Bach, it is biblically permitted to do a melacha for the need of the holiday. 
In a similar vein, Rav Sobolofsky (“[http://www.yutorah.org/lectures/lecture.cfm/811776/Rabbi_Zvi_Sobolofsky/Issur_Melacha_On_Chol_Hamoed Issur Melacha on Chol HaMoed],” min 12-15) explained based on the Ritva (Moed Katan 13a s.v. elah) that the primary principle underlying the laws of Chol HaMoed is that one should enjoy the holiday. Thus, activities that further this purpose are permitted, while those which hinder this goal, especially ones that involve excessive effort, are forbidden. 
The Sefer HaChinuch (n. 323) explains that the determination of which melachot are biblically forbidden is left in the hands of the rabbis. </ref> According to Sephardim, the halacha is that work on Chol HaMoed is a Rabbinic prohibition. <ref> Yalkut Yosef (Moadim pg 504) writes that one may be lenient like Shulchan Aruch and if there’s a safek one can be lenient as it’s only derabbanan. </ref>
===Tircha without Melacha===
# A strenuous activity (one that involves exertion) is forbidden even if it doesn’t involve any Melacha. <Ref> S”A 535:1 writes that one may not move homes on Chol HaMoed. Mishna Brurah 535:1 explains that it’s forbidden because of the tircha (exertion) involved. </ref>
# For example, it’s forbidden to move heavy furniture (unless there’s a need see below). <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 7) brings this as an example of forbidden exertion on Chol HaMoed. </ref>
===Degradation of the holiday===
# Certain activities must be limited to avoid degradation of the holiday. For this reason, even when commercial activity is permitted it should be done in private. <Ref> Beiur Halacha 539 s.v. Eino Mutar, quoted by Hilchot Chol HaMoed Zichron Shlomo (pg 8) </ref>
# For example, it’s forbidden to paint one’s apartment on Chol HaMoed to improve its appearance. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 8) in name of Rav Moshe Feinstein. </ref>
===Which Melachot are entirely permitted?===
# The forbidden melachot includes all 39 melachot and derabbanan’s of [[Shabbat]] and [[Yom Tov]] except for: [[carrying]], going beyond [[techum]] (2000 [[amot]]), [[muktzah]], [[VeDaber Dvar]] (preparing or talking about business issues), Havarah (lighting a fire), [[Tevilat Kelim]], and removing Trumah. <ref> Hilchot Chol HaMoed Zichron Shlomo (pg 8-9) writes that there’s four exceptions to the forbidden melachot of Chol HaMoed including: [[carrying]], [[techum]], [[muktzah]], and VeDaber Dvar. Shemirat [[Shabbat]] KeHilchata 68:26 writes that besides these four there’s also no melacha of Havarah (lighting a fire), Gezerah about [[Tevilat Kelim]] and removing Trumah. </ref>
# [[Shevitat Behemto]] (having one’s animal work or renting it out), and Mechamer (leading one’s animal) according to some apply on Chol HaMoed and some say that it doesn’t apply and there’s what to rely on to be lenient. <Ref> Yalkut Yosef (Kitzur S”A 530:5) writes that [[Shevitat Behemto]] and Mechamer don’t apply on Chol HaMoed. However, Beiur Halacha (536 s.v. UMutar Lirkov) writes that there’s a Safek Safeka to be lenient and one shouldn’t protest those who are lenient in this case. Chol HaMoed KeHilchato 2:14 writes that the only reason to be lenient is the Safek Safeka and those who hold melacha is Deoritta would hold it’s forbidden. Shemirat [[Shabbat]] KeHilchata 68:26 writes that there’s room to be lenient unless the animal is doing a Deoritta prohibition. </ref>
# It’s permitted to go biking since that’s not considered a melacha. <ref> Hilchot Chol HaMoed Zichron Shlomo (pg 22) </ref>

===Is work done in violation forbidden from benefit?===
# If one did violate Chol HaMoed unintentionally, one may be lenient and benefit from the work that day. However, if one violated the Chol HaMoed intentionally, that individual shouldn’t benefit from it forever, and others may benefit for it after the holiday. <ref> S”A 318:1 rules that if one violates [[Shabbat]] unintentionally, the work is prohibited from benefit until after [[Shabbat]] and for intention violations, the work is prohibited for the perpetrator forever and everyone else is permitted after [[Shabbat]]. Magen Avraham 538:2 says that this same prohibitions would apply to someone who violates Chol HaMoed according to those that melacha on Chol HaMoed is s.v. HaMivashel who writes in name of the Gra and Chaye Adam that a Derabbanan Melacha is permitted on [[Shabbat]] itself.) Hilchot Chol HaMoed Zichron Shlomo (pg 15) writes that for this safek one can be lenient based on the fact that the entire prohibition is a rabbinic penalty. However, writes the Hilchot Chol Moed, for an intentional violation, there’s more reason to be strict based on Mishna Brurah 538:16. </ref>

==The Principle Reasons to Permit Melacha==
# Melacha on Chol HaMoed is forbidden just like [[Yom Tov]], however, there are five major leniencies to permit Melacha on Chol HaMoed which are: 1) Tzorech HaMoed (work done for work a need for the holiday), 2) Tzorech Ochel Nefesh (work to prepare food), 3) Tzarchi Rabim (work needed for communal purpose), 4) Dvar HaAved (work done to avoid a loss), 5) Poel Shein Lo Mah Yochal (work done by a laborer who doesn’t have food to eat). <Ref> Tur 530 writes that all of the melachas of [[Shabbat]] and [[Yom Tov]] apply to Chol HaMoed with five reasons to permit Melacha. This is codified by Biur HaGra 530:1 and Mishna Brurah 530:1. </ref>
===Comparison of the Reasons for which Melacha is Permitted===
{| class="wikitable"
|-
! !! General Holiday Needs !! Making Food !! Communal Need !! Financial Loss !! A Very Poor Worker
|-
| Professional Labor || Forbidden <ref> Mishna Brurah 530:1, Chol HaMoed Zichron Shlomo (pg 11) </ref> || Permitted <ref> Mishna Brurah 530:1, Chol HaMoed Zichron Shlomo (pg 36) </ref> || Permitted <ref> Chol HaMoed Zichron Shlomo (pg 47) </ref> || Permitted <ref> Chol HaMoed Zichron Shlomo (pg 51) </ref> || Permitted <ref>Shulchan Aruch 540:2</ref>
|-
| Excessive Exertion || Permitted <ref> Chol HaMoed Zichron Shlomo (pg 17) </ref>|| Permitted <ref> Chol HaMoed Zichron Shlomo (pg 36) </ref> || Permitted <ref> Chol HaMoed Zichron Shlomo (pg 47) </ref> || Forbidden <ref> Chol HaMoed Zichron Shlomo (pg 52) </ref> || -
|-
| Work Delayed for the Holiday || Forbidden <ref> Chol HaMoed Zichron Shlomo (pg 61) </ref>|| Permitted <ref> Chol HaMoed Zichron Shlomo (pg 36) </ref>|| Permitted <ref> Chol HaMoed Zichron Shlomo (pg 47) </ref>|| Forbidden <ref> Chol HaMoed Zichron Shlomo (pg 61) </ref> || -
|-
| Paying for the Work || Forbidden <ref> Chol HaMoed Zichron Shlomo (pg 16) </ref> || Permitted but preferable to get a goy <ref> Chol HaMoed Zichron Shlomo (pg 36) </ref>|| Permitted <ref> Chol HaMoed Zichron Shlomo (pg 47) </ref>|| Permitted <ref> Chol HaMoed Zichron Shlomo (pg 51) </ref>|| Permitted <ref>Shulchan Aruch 540:2</ref>
|-
| Working in Public|| - for uman <ref> Chol HaMoed Zichron Shlomo (pg 23) </ref> || Forbidden <ref> Chol HaMoed Zichron Shlomo (pg 37) </ref> || Permitted <ref> Chol HaMoed Zichron Shlomo (pg 47) </ref> || Forbidden <ref> Chol HaMoed Zichron Shlomo (pg 52) </ref>|| Forbidden <ref>Mishna Brurah 534:18</ref>
|-
| Preparing for after the Holiday || Forbidden <ref> Chol HaMoed Zichron Shlomo (pg 18) </ref> || Forbidden <ref> Chol HaMoed Zichron Shlomo (pg 37) </ref> || Permitted <ref> Chol HaMoed Zichron Shlomo (pg 47) </ref> || - || -
|}

==Tzorech HaMoed==
# One may do unskilled work on Chol HaMoed for a holiday need. However, skilled work is forbidden even for a need of the holiday. <ref> Shulchan Aruch 540:1, Mishna Brurah 540:1, Biur HaGra 530:1 </ref>
# Tzorech HaMoed is only permitted if the work entails no tircha (exertion) <ref> Shemirat [[Shabbat]] KeHilchata 66:38 based on Mishna Brurah 540:7. Aruch HaShulchan 540:4 forbids great exertion. Pri Megadim M”Z 540:3 permits even great exertion. (Shemirat [[Shabbat]] KeHilchata 66:38 adds that the pri megadim means that it’s permitted if it’s a maaseh hedyot or shinui.) See Nishmat Adam 110:1. Netivei Moed 7:2 says tzorech hamoed must be hedyot and one should still minimize the exertion. </ref>
# It’s permitted to do an action even if it will involve violating a melacha indirectly if there’s a holiday need. For example, it’s permitted to cut branches in order to make Sachach for the [[Sukkah]] as long as one makes sure to only cut from one side of the tree. Another example, it’s permitted to wash one’s hands over grass. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 18-9), Pitchei Teshuvot 530:1 </ref>
===What’s called a “holiday need”?===
# Anything where there’s a likely possibility that the work is needed is considered Tzorech HaMoed. <Ref> Pri Megadim A”A (intro to 537) writes that even if there is only a doubt if there will be a Dvar Aved one may do work on Chol HaMoed. Hilchot Chol HaMoed Zichron Shlomo (pg 17) writes that it is sufficient if there is a reasonable possibility of a Dvar Aved. However, the Mishna Brurah 537:1 writes that it must seem as being "close to" a Tzorech HaMoed. Shemirat [[Shabbat]] KeHilchata 66:34 agrees. </ref>
# One may not delay doing a certain work from before Chol HaMoed and do it on Chol HaMoed. <Ref>S”A 536:1 </ref>
# Fixing a broken object is called a holiday need if the object will be needed, however, if there’s a replacement that can be used instead or one could easily borrow a replacement, fixing the object isn’t a holiday need. <Ref> Based on Bet Yosef 534 and Magen Avraham 544:1, Hilchot Chol HaMoed Zichron Shlomo (pg 12) writes that if one can borrow a replacement one must not fix the broken object. </ref>
# It’s permissible to vacuum in an area you usually vacuum once a week. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 19) </ref>
# Some say it’s forbidden to nail a picture to a wall for decorative purposes, while others permit since it involves no skilled work or exertion. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 19-20) </ref>
# It’s forbidden to garden, plant, dewed, or move grass on Chol HaMoed. Watering is only permitted if the plant is in danger of dying. <ref> Shulchan Aruch 537:1, Hilchot Chol HaMoed Zichron Shlomo (pg 21) </ref>
# It’s permitted to pick flowers in order to decorate for the holiday. <ref> Hilchot Chol HaMoed Zichron Shlomo (pg 21), Chol HaMoed KeHilchato (7:4 pg 234) </ref>

===Simchat Chag===
# An activity that brings one simcha is considered a holiday need as it’s a mitzvah to have simcha on the holiday. For example, going on a family trip is considered simchat hachag and so it’s permissible to wash one’s car windows or fill up the tank in order to drive to the park. <ref> Hilchot Chol HaMoed Zichron Shlomo (pg 22), Shulchan Aruch 536:1 </ref>
# For example, since playing music is considered a simchat hachag, it’s permitted to fix (in an unskilled fashion) an instrument in order to play music for the holiday. <ref> Hilchot Chol HaMoed Zichron Shlomo (pg 21) </ref>

===Preparing from Chol HaMoed to [[Yom Tov]]===
# It’s permitted to do work for a Tzorech HaMoed from one day of Chol HaMoed in preparation for the other days of Chol HaMoed or for days of [[Yom Tov]]. <ref> Pri Megadim 533 M”Z is in doubt whether one may cook from one day of Chol HaMoed for another. However, Kaf HaChaim 533:6 and Hilchot Chol HaMoed Zichron Shlomo (pg 18) rule that it is permissible. Additionally, Hagahot Rabbi Akiva Eiger 539:11, Eshel Avraham 330, and Hilchot Chol HaMoed Zichron Shlomo (pg 18) write that it’s permissible to cook from Chol HaMoed to [[Yom Tov]] including [[Yom Tov]] Sheni of Galiyot. </ref>
===Melacha needed in preparation for a Tzorech HaMoed===
# Just as unskilled work is permitted for a Tzorech HaMoed, so too it is permitted to do necessary preparations for work that is done for a Tzorech HaMoed. <Ref>Magen Avraham 545:25 and Mishna Brurah 545:48 say that preparatory work that’s necessary for a Tzorech HaMoed is permissible such as preparing a quill and ink to write things that are permitted to write on Chol HaMoed. </ref>
# For example, one may sharpen a pencil in order to writes a social letter for the Moed. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 17) </ref>

===Needs for others===
# Unskilled work is permitted even for the need of others as long as one isn’t being hired. <Ref> S”A 542:1 </ref>
# One is allowed to hire a non-Jew to do work that’s permitted for a Jew to perform and it’s permitted to pay the non-Jew for the work. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 16) based on Beiur Halacha 541 s.v. Elah and 542 s.v. Afilu. </ref>
===Examples===
# For example, if a chair broke, it may be fixed in an unskilled manner is the chair is needed for the holiday, however, if another chair could be used or a chair could be borrowed one shouldn’t fix the chair. Additionally, if it takes carpentry skills to fix the chair or it was broken before the holiday and could have been fixed then, one may not fix the chair. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 12) based on the principles of Tzorech HaMoed. </ref>
# For example, it’s permissible to change a tire, jumpstart a car, or change it’s battery if the car will be used for festival purposes. <ref> Hilchot Chol HaMoed Zichron Shlomo (pg 15, 22) </ref> However, making other car repairs which require skilled work are forbidden to make (unless there’s a financial loss like having to leave your car on the road and having to return for it). <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 23), Shemirat [[Shabbat]] KeHilchata 66:59, for further analysis see R’ Nebenzahl’s Yerushalayim BeMoadeha pp. 279-282..</ref>
# Purely preparatory actions are allowed, provided that they are necessary. Thus, washing a car’s windows or getting gas are permitted. However, preparatory actions that are purposely delayed until Chol HaMoed may not be done on Chol HaMoed. <ref> S.A. 536:1. M.A. there quotes the Maharik that if this was done, the use of the item is forbidden. </ref>
# Washing or vacuuming the floor which is usually cleaned once or more times a week is permitted during Chol HaMoed. <Ref> Minchat [[Yom Tov]] 104:2 writes that since it’s normal to wash the floor twice a week it’s permissible to wash the floors on Chol Hamoed even if it’s a excessive work, however, scrubbing the floor to remove dirt is forbidden as it involves a melacha and requires excessive effort. Hilchot Chol HaMoed Zichron Shlomo (pg 19) extends this to floors that are cleaned once a week, and permits vacuuming as well. </ref>
# One may change the tire of a car if the car is needed for use during the holiday. One may also change the tire for a friend’s car if one isn’t being paid. <ref> Hilchot Chol HaMoed Zichron Shlomo (pg 15) rules like Sh”t Shevet HaLevi 1:166(3) even though he quotes the Debrinsiner Rav who says that it’s a maaseh uman and involves a tircha. </ref>
# Many forbid fishing for pleasure on Chol HaMoed, while some are lenient. If the fish will be eaten one may be lenient. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 38) writes in name of the Debreciner Rav that it’s forbidden to fish for pleasure and points out that Rav Moshe Feinstein permits. However many others side are strict including Sh”t Rivevot Efraim 1:356(2) and Chol HaMoed KeHilchato in name of Rav Shlomo Zalman Aurerbach and Rav Wosner. Hilchot Chol HaMoed Zichron Shlomo (pg 38) writes that (according to all) one can be lenient if the fish will be eaten. </ref>

===Maaseh Uman===
# For a person who isn't a tailor and isn't adept at sewing, sewing is considered not a Maaseh Uman. However, the average women is proficient at sewing and so is considered an Uman. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 14) writes that nowadays most men aren’t adept at sewing. </ref>
# A skilled worker may sew with a Shinui, meaning, making long stitches and alternating between high and low stitches (forming a zig-zag). <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 14) </ref>
# When sewing on a button, many hold that it is a sufficient Shinui to sew it loosely and only use 2 out of 4 holes (such as two diagonal ones). However, some say that it is an insufficient Shinui unless one has no other clothes to wear. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 14) quotes Rav Yacov Kamenetsky and the Debrinsiner Rav who allow if the action is significantly changed such as it’s loose and one only sews it through 2 holes. Hilchot Chol HaMoed continues to quote Rav Moshe Feinstein who forbids unless there’s no other clothes to wear. </ref>
# According to some authorities, it’s never considered a Shinui if a skilled person sews with a sewing machine while others are lenient if one makes a Shinui.

==Preparation of food==
# It’s permissible to do melachot in order to prepare food for the holiday (from one day of Chol HaMoed to another day of Chol HaMoed or from Chol HaMoed to [[Yom Tov]]). <ref> Hilchot Chol HaMoed Zichron Shlomo (pg 37) </ref>
# It’s permissible even if the melacha was deliberately pushed off to doing it on Chol HaMoed. <Ref> S”A 533:1 </ref>
# If one has adequate supply of the specific food one shouldn’t cook that food on Chol HaMoed unless the fresher food will be tastier. <Ref> S”A 533:1 writes that if one already has flour one should not ground new flour; however, even if one has bread one may cook new bread since hot bread is tastier. Hilchot Chol HaMoed Zichron Shlomo (pg 37) agrees.</ref>
# It’s permissible to take wages for [[cooking]] on Chol HaMoed food that’s needed for the holiday, however, it’s preferable to have a non-Jewish cook do it. <ref>Beiur Halacha 542, Hilchot Chol HaMoed Zichron Shlomo (pg 36) </ref>
# It’s permissible to fish on Chol HaMoed or to pick fruit on Chol Hamoed with intent to eat the fish or fruit. It’s permissible to fish or pick fruit abundantly so that one will be able to choose the choicest among them to eat. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 38). S”A 537:15 regarding fruits, Mishna Brurah 533:14, 18 regarding fish. </ref>
===Cooking extra===
# One may not cook on Chol HaMoed in order to have food after the holiday, however it’s permissible to cook generously without calculating precisely and if there’s leftovers, it’s permissible to have them after the holiday. <ref>S”A 533:1 </ref>
# If one transgressed and did cook for after the holiday it’s still permissible to eat it. <ref> S”A 527:23 rules this regarding [[Yom Tov]] and Hilchot Chol HaMoed Zichron Shlomo (pg 38) writes that this is true regarding Chol HaMoed as well. </ref>
===For whom?===
# It’s permissible to cook for fellow Jews, but one may not do extra work in [[cooking]] for a non-Jew. If one is just adding more ingredients to the pot (not considered extra work for the non-Jew) it’s permissible. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 36) </ref>
# It’s permissible to prepare food for guests even though it’s uncertain that they will come (as long as there’s a reasonable possibility). <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 37) </ref>
==Preliminary preparations for food==
# Preliminary preparations such as sharpening a knife or repairing a stove in order to make food for [[Yom Tov]] is permissible if one wasn’t able to fix in before [[Yom Tov]]. <Ref>S”A 540:7-8, Mishna Brurah 540:27 </ref>
# It’s permissible to do preparations even in a skilled fashion and even if it involves excessive effort. <ref>Mishna Brurah 540:18 and 537:15, Hilchot Chol HaMoed Zichron Shlomo (pg 39) </ref>
# However it’s forbidden to intentionally postpone preliminary preparations from before the holiday until Chol HaMoed and if one did so, one may not work on it on Chol HaMoed. <Ref> Mishna Brurah 540:27, Hilchot Chol HaMoed Zichron Shlomo (pg 40) </ref>
# One may only do work that would cause an improvement to the food itself which is true of a knife or stove, however, one may not fix a can-opener or a table as these do not enhance the food but rather these can only be fixed with unskilled work. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 40) </ref>

==Physical Needs==
# It’s permissible to do work for the physical needs of a person (Tzarchei HaGuf) on Chol HaMoed even if it involves skilled work or excessive effort. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 41). What’s the basis for this leniency? Ritva (Moed Katan 9a s.v. oseh, 14a s.v. veshaar) explains that attending to one’s physical needs is considered Ochel Nefesh. See also Pirush Mishnayot of Rambam (Beitzah 2:4). </ref>
# Therefore, one may shower with hot water and soap, brush one’s teeth on Chol HaMoed. Similarly, a woman may apply [[cosmetics]] or tweeze eyebrow or body hair. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 41) </ref>
# If one’s only pair of glasses break one may fix it or have a professional optician fix it. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 42). Igrot Moshe 3:78 writes that it is permitted to fix one’s glasses on Chol HaMoed. He adds that one could fix sunglasses if one needs them to see outdoors. Shevet HaLevi 4:214 adds that one could even have a professional fix one’s regular glasses if one needs them to see. </ref>
# It’s permissible to have a heater fixed if it’s very cold and an air conditioner fixed if it’s very hot on Chol HaMoed. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 43) </ref>
# A person who is already sick can go to the doctor for treatment because a treating the sickness is a physical need.<ref> S”A 532:2 writes that it is permitted to treat a sick patient on Chol HaMoed. Mishna Brurah 532:5 adds that even melachot can be performed in order to heal a person on Chol HaMoed. </ref>
# It’s permissible to treat a person’s health from illness or preventing a decline in health. However, many forbid doing work for a small ache or pain. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 45) </ref>
# It’s permissible to take [[medications]] on Chol haMoed. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 45) </ref>
# Some permit a regular medical checkup, whereas others advise avoiding it on Chol HaMoed. <Ref>http://www.yutorah.org/lectures/lecture.cfm/733780/Rabbi_Hershel_Schachter/Hilchos_Chol_Hamoed min 29-30, Rav Hershel Schachter holds that it’s permissible to schedule a doctor’s appointment even lechatchila and even if you planned to go on Chol HaMoed. Similarly, Hilchot Chol HaMoed Zichron Shlomo (pg 46) quotes Rav Chaim Pinchas Scheinberg and Rav Elyashiv concur and explain that just like it is permitted to do Ochel Nefesh on Chol HaMoed even if it is planned for then, it is similarly permitted to go for a checkup even if it is scheduled for Chol HaMoed. He assumes that a checkup is considered in the category of medical attention.
Hilchot Chol HaMoed Zichron Shlomo (pg 46) quotes Rav Moshe Feinstein saying that one should not have a routine checkup if it does not involve a Melacha such as drawing blood. Igrot Moshe 3:78 writes that the leniency of doing melacha for physical need on Chol HaMoed only applies if a person is in pain or is afraid that not going to the doctor will make the condition worse. However, a healthy person shouldn’t make a dentist appointment on Chol HaMoed since it involves melachot and can be done afterwards. Hilchot Chol HaMoed Zichron Shlomo (pg 62) follows the opinion of Rav Moshe and extends it to any routine medical checkup. Furthermore, Chol HaMoed Zichron Shlomo (pg. 46) quotes Rav Moshe as saying that in order not to degrade the sanctity of the holiday one shouldn’t go for a checkup even if no melacha is involved.
</ref>

==Hiring Workers==
# It is prohibited to hire workers to do melacha on Chol HaMoed. This prohibition applies even if the action one is hiring another to do would be permitted if one was doing this activity for oneself or for another free of charge. <ref> S.A. 542:1. M.B 542:2 explains that the prohibition is uvda dichol. The M.B notes that some poskim permit one to pay a worker to do work if 1) the person cannot perform the work himself, 2) the workers will not do the work unless they are paid, and 3) it is litzorech hamoed. </ref> However, if one does not give the worker a set salary and pays him with food that he eats with the owner, then paying a worker on Chol HaMoed would be allowed. <ref> Shulchan Aruch 542:1 </ref>
# If the work is a pressing need to the point that it would cause a substantial loss if not performed (davar ha’aveid), then it would be permitted to hire a worker to perform the work, even if the work is not necessary for the holiday (litzorech hamoed) and involves skilled labor (maaseh uman). In such a case one may even pay the worker. <ref> Rama 542:1 and M.B 542:5. The Biur Halacha explains that is preferable for one to hire a non-Jew in this situation. M.B 540:2 states that if it would only be a minor loss, one may only do non-skilled labor (maaseh hedyot) to prevent the loss.</ref>
# One may hire a worker who has nothing to eat in order that he will be able to sustain himself. <ref> S.A. 542:2. The M.B there cites the Magen Avraham as saying that if the poor person has bread and water, then it is prohibited to employ him. Magen Avraham 534:7 writes that ideally one should only employ such a person in a private setting because other people may not know that this poor person has a special exemption to do melacha on Chol HaMoed.</ref>
# Someone who has no food at all, or one who has food but does not have his needs for the holiday (tzorchei hamoed), is considered someone who has no food and is allowed to work on Chol HaMoed. <ref> M.B. 542:7. See the Magen Avraham cited by the M.B who holds more stringently and says that if one has bread and water, one may not work on Chol HaMoed. </ref>
# If one stipulates with a non-Jew that the non-Jew should do work for him after Chol HaMoed, but the non-Jew starts the work immediately during Chol HaMoed, one need not stop the non-Jew because he instructed the non-Jew that he should perform the work after the moed. <ref> Rama 543:3 as explained by M.B 543:11</ref>

==Taking a Haircut==
# It’s a mitzvah to take a haircut on Erev [[Yom Tov]]. <ref>S”A 531:1 </ref>
# It’s forbidden to take a haircut on Chol HaMoed. The rabbis prohibited this so that people would prepare properly before the holiday. <ref>S”A 531:2. 
The Mishna in Moed Katan 13b lists the people who are permitted to shave on Chol HaMoed. The list includes those who were unable to do so before Yom Tov such as someone who just arrived from his travels abroad. The Gemara on 14a explains that the reason that the Rabbis forbade shaving on Chol HaMoed is to encourage people to shave in honor of Yom Tov before Yom Tov. If one were allowed to shave on Chol HaMoed, we are concerned that he would not shave on Erev Yom Tov and he would enter Yom Tov unkempt. S”A 531:1 writes that it is a mitzvah to shave before Yom Tov and in 531:2 records the prohibition to shave on Chol HaMoed. </ref> It’s forbidden to take a haircut even if one took one before the holiday. <ref> S”A 531:2. 
Rabbenu Tam (cited in Tur 531) held that since that is the reason for the rabbinic enactment, if one shaved before Yom Tov, he can shave on Chol HaMoed and the enactment would not apply. The Tur himself rejects this logic for two reasons: 1. If someone who shaved before Yom Tov could shave on Chol HaMoed, why is he not listed in the Mishna among the people who can shave on Chol HaMoed? 2. It should be forbidden because nobody can tell that he shaved before Yom Tov. This second reason is based on a question raised in the Gemara there about someone who was too busy to shave on Erev Yom Tov because he was looking for something that he lost. Though the Gemara leaves this question unresolved, the Tur here rules strictly, saying that since nobody can tell why he did not shave before Yom Tov, it is forbidden to do so. Thus he applies the same logic to one who already shaved before Yom Tov and forbids him from shaving on Chol HaMoed itself.
S”A 531:2 rules explicitly against Rabbenu Tam and says that even one who shaved before Yom Tov cannot shave on Chol HaMoed. Though most rishonim and acharonim rejected the idea of the Rabbenu Tam, the Noda Biyehuda Mahadura Kamma 13 writes that one may rely on Rabbenu Tam on condition that the one cutting his hair is a poor person who does not have what to eat. When asked why he printed such a novel idea, in Nodah Biyehuda Mahadura Tinyana 99-101 he explains that if he didn’t print it, people would go to non-Jewish barbers who use razors and he had another secret reason. The Chatam Sofer 154 writes that the Nodah Biyehuda’s hidden reason was that there were some who shaved daily with a razor and by allowing them to shave on Chol HaMoed he would save them from a Biblical prohibition of shaving with a razor as long as their hair stayed below some minimal level. In conclusion, the Chatam Sofer disagrees with the Nodah Biyehuda’s leniency as did most other acharonim (see Chida in Yosef Ometz Siman 7) </ref>
# Chazal did not make an exception for someone who was sick and was unable to cut one’s hair before the holiday and forbid him as well. <Ref>S”A 531:3 </ref>
# Chazal made a few exceptions and permitted certain people to cut hair on Chol HaMoed including a person who was released from prison on the holiday or late on Erev [[Yom Tov]], one who arrives from over seas on Erev [[Yom Tov]] and was unable to cut one’s hair all of Erev [[Yom Tov]], and one who was a mourner for a relative other than a parent, whose seventh day of [[mourning]] occurred on Erev [[Yom Tov]] which was [[Shabbat]] (and so he was unable to shave before the holiday). <ref>S”A 531:4, Hilchot Chol HaMoed Zichron Shlomo (pg 27) </ref> Those who Chazal permitted to permitted to cut one’s hair should do so in private. <Ref>S”A 531:5 </ref>
# Cutting one’s hair for medical reason is permissible. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 29) quoting Mishna Brurah 531:21 </ref>
# It’s permissible to comb or wash one’s hair even though predictably hairs will be pulled out. <Ref>Rama 531:8, Shemirat Shabbat Kehilchita vol 2. 66:32, Aruch Hashulchan 531:8, Yalkut Yosef Moadim pg. 517 </ref>
===Women and Children===
# This prohibition applies both to men and women <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 26), M”B 546:16 based on Pri Megadim 546:9 and Gra 546:5, Kaf Hachaim 546:28, Shemirat Shabbat Kehilchita vol. 2 66:23. </ref> but not to children below the age of Bar or Bat Mitzvah if it is causing them discomfort. <ref>Mishna Brurah 531:16. S”A 531:6 permits haircutting for a child. M”B 531:15 says that this is specifically if the hair is causing discomfort. Aruch Hashulchan 531:6 agrees. Magen Avraham 531:9 writes that if the child looks like he is older than bar/bat mitzvah one should not give him a haircut publicly. Piskei Teshuvot 531:3 allows performing an Upsherin for a baby whose 3rd birthday falls out on one of the days of Sukkot/Pesach based on Shaare Teshuva 531:2. He even quotes poskim who allow delaying it until Chol HaMoed if the birthday falls out earlier. </ref>
# Some poskim are strict about fixing a wig on Chol Hamoed. <ref> Rav Moshe Feinstein (quoted in Dirshu M”B 531:note 4) is strict regarding fixing a wig on Chol HaMoed, while Beer Moshe 7:5 is lenient. </ref>
# A woman may remove other hair on her body besides for on her head.<ref>S”A 546:5, Aruch Hashulchan 531:8 </ref>
===Shaving on Chol HaMoed===
# In general, it's forbidden to shave on Chol HaMoed unless this jeopardizes one’s job. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 26) </ref>
# Many Ashkenazic authorities permit [[shaving]] on Chol HaMoed for someone who shaves regularly, at least once every three days, on condition that (1) he shaved on Erev Yom Tov and (2) there's a great need or is pained by not [[shaving]]. Also, one who relies on this only to look presentable doesn't have to be protested. <ref>
* Nodeh BeYehuda 1:13 writes that one may rely on the opinion of Rabbenu Tam who holds that one who shaved on Erev Chag may shave during Chol HaMoed on condition that the one cutting the hair is a poor person who doesn’t have what to eat. When asked why he printed such a novel idea, in Nodeh BeYehuda 2:99-101 he explains that if he didn’t print it, people would go to non-Jewish barbers who use razors and he had another secret reason. The Chatom Sofer 154 writes that the Nodeh BeYehuda’s hidden reason was that there were some who shaved daily with a razor and by allowing them to shave on Chol HaMoed he would save them from a Biblical prohibition of [[shaving]] with a razor as long as their hair stayed below some minimal level. In conclusion, the Chatom Sofer disagreed with the Nodeh BeYehuda’s leniency.
* Based on the opinion of Rabbenu Tam, Sh”t Igrot Moshe OC 1:163 rules leniently for someone who shaved on Erev [[Yom Tov]] and regularly shaves at least once in every 3 days, and he’s pained by not [[shaving]] or has a great need to shave. His logic is that even the Tur who disagreed with the Rabbenu Tam would agree nowadays, since many people shave regularly and it is well known that one who shaved on Erev [[Yom Tov]] will still have to shave on Chol HaMoed. This addresses the Tur's first question on Rabbenu Tam, however, with regards to his second claim, Rav Moshe offers several potential answers. [http://www.yutorah.org/lectures/lecture.cfm/764803/Rabbi_Shmuel_Marcus/Shaving_on_Chol_Hamoed Rabbi Shmuel Marcus] explains this [[teshuva]] of Rav Moshe.</ref> Some authorities are even more lenient and say that if one shaves daily and shaved on Erev [[Yom Tov]] one should shave on Chol HaMoed. <ref>[http://www.yutorah.org/lectures/lecture.cfm/733780/Rabbi_Hershel_Schachter/Hilchos_Chol_Hamoed Rav Schachter] (min 50-53) quotes Rav Soloveitchik who said that anyone who had permit to shave should shave in order to look presentable for the holiday. This is also recorded in Nefesh HaRav (p. 189) and "Halakhic Positions of Rabbi Joseph B. Soloveitchik" pg. 25. Rav Aharon Lichtenstein (cited in Techumin 2:133 note 37) agrees with this ruling of Rav Soloveitchik.</ref> However, many poskim rejected this leniency <ref> Rav Chaim David Halevi (Aseh Lecha Rav 1:39) notes that most contemporary poskim reject Rav Moshe’s leniency. Shemirat Shabbat Kehilchita (Vol. 2 66:23) is also strict. Rav Avigdor Neventzal (Yerushalayim Bimoadeha Chol HaMoed pg. 237) is strict even for a date or a business meeting. </ref> including most sephardic poskim <ref>Chazon Ovadyah ([[Yom Tov]] pg 190), Yalkut Yosef Moadim pg. 516) and Rabbi Shalom Mesas (Tevuot Shemesh OC 55-56), [http://www.dailyhalacha.com/Display.asp?PageIndex=&ClipID=2478 Rabbi Eli Mansour] on dailyhalacha.com</ref>
# A man may trim his mustache even if it does not interfere with his eating.<ref> S”A 531:8, M”B 531:21 </ref>

==Nail cutting==
# Ashkenazim hold that it’s forbidden to cut one’s nails on Chol HaMoed, while Sephardim hold that it’s permissible. <Ref> S”A 532:1 holds it’s permissible, while the Rama 532:1 writes that the Ashkenazic minhag is to refrain from [[cutting one's nails]] on Chol HaMoed. Yalkut Yosef 531:10 writes that Sephardim follow S”A. Hilchot Chol HaMoed Zichron Shlomo (pg 29) writes that the Ashkenazic minhag is like the Rama. See, however, the Aruch HaShulchan 532:2 and Magen Avraham 532:1 who write that in extenuating circumstances, a person who didn't get to cut his nails before Chol HaMoed because he was very busy, may cut his nails on Chol HaMoed. [http://www.dailyhalacha.com/Display.asp?PageIndex=&ClipID=2478 Rabbi Eli Mansour on dailyhalacha.com] also writes that the Sephardic minhag is to permit cutting nails on Chol HaMoed, whereas Ashkenazim refrain.</ref>
# If one cut one's nails on Erev [[Yom Tov]] one may cut them on Chol HaMoed. <ref>Mishna Brurah 532:2 </ref>
# It’s permissible to cut one’s nails with one’s hands or teeth. <Ref>Mishna Brurah 532:3 </ref>
# If one usually cuts one’s nails on Erev [[Shabbat]], it’s permissible to cut them on Chol HaMoed Erev [[Shabbat]]. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 30) quoting Ba'er Hetiev 532:1 </ref>
# It’s permissible for a woman to cut her nails before going to the mikveh. <Ref>Rama 532:1 </ref> If a man has the custom to go to the mikveh before every Shabbos then some poskim permit cutting nails.<ref>Shu”t Nachalat Shivah (Chelek 1, Siman 57). Shevut Yaakov disagrees (Chelek 1, siman 17 cited by Shaarei Teshuva siman 468:1).</ref>
# Whenever it is permissible to cut one’s hair, it is also permissible to cut one’s nails.<ref>MB 532:2, Aruch HaShulchan 532:2 </ref>
# It is permissible to cut one’s nails for medical reasons. <ref> S”A 532:2 </ref>
# It is permissible to cut one’s nails if they are making it difficult to put on shoes.<ref> Rav Nissim Karelitz - Chut Hashani Chol HaMoed pg.227. Because he writes that the gezeira against cutting nails was so that one does not plan to cut them after the holiday starts and enter the holiday looking disgusting/unkempt. But in this case the cutting is in order to fix the nails, and one can therefore rely on the opinions that allow cutting nails on Chol HaMoed.</ref>

==Laundry==
# It’s forbidden to launder clothing, towels, linens, or tablecloths on Chol HaMoed as the rabbis prohibited this so that people would prepare properly before the holiday. <ref> Gemara Moed Katan 14a, Shulchan Aruch 534:1, Hilchot Chol HaMoed Zichron Shlomo (pg 34). The Mishna (13b) states that it is forbidden to launder clothing on Chol HaMoed. Even though it should have been considered a need of the holiday and permitted, Chazal (Gemara Moed Katan 14a) made a specific gezerah not to do laundry on Chol HaMoed lest one neglect to prepare properly for the holiday and not launder his clothing until the holiday comes. Shulchan Aruch 534:1 codifies this as halacha. </ref> It’s also forbidden to launder clothing in a washing machine. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 30). Rav Ovadia Yosef (Yabia Omer 7:48:1) writes that it is forbidden to do laundry with a laundry machine on Chol HaMoed since the reason of Chazal, to prevent a person from being unprepared for the holiday, still applies whether or not it takes a lot of effort. Shemirat Shabbat KeHilchata 66:63 agrees. </ref>
# If a child’s clothing are insufficient because they are soiled frequently it’s permissible to launder them on Chol HaMoed. <ref> Mishna Brurah 534:11 and Aruch HaShulchan 534:8. Rav Shlomo Zalman Auerbach in Shulchan Shlomo 534:3 says that this age is until at most 6 or 7 years old. </ref> If one is [[laundering]] them in a machine one may wash a full load of children’s clothing but adult’s clothing may not be added. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 32) </ref>
# One may launder guests' sheets and towels on Chol HaMoed. <ref>[http://www.shemayisrael.com/parsha/ostroff/archives/shabbos6_21.htm Weekly Hilchos Shabbos Shemini] quoting Shemirat [[Shabbat]] KeHilchata (66 note 263). M.B 534:6 explains that it is permitted to launder clothing that get dirty all the time since it is evident that even if one were to clean in advance of the holiday, they would need to be cleaned again on the holiday. Similarly, Chaye Adam adds that it is permitted to clean a handkerchief that gets dirty frequently. Shemirat Shabbat KeHilchata (66 no. 263) writes that as an application of this Mishna Brurah one is permitted to launder towels and guest sheets on the holiday since those are frequently cleaned on a regular basis. Interestingly, Shevet HaLevi 8:124 is hesitant to permit laundering undergarments which become dirty frequently on Chol HaMoed if one can wear them again without great discomfort.</ref>
# Chazal did not make an exception for someone who was sick and was unable to do laundry before the holiday and forbid him as well. <Ref>Mishna Brurah 534:2, Hilchot Chol HaMoed Zichron Shlomo (pg 30) </ref>
# Chazal made a few exceptions and permitted certain people to do laundry on Chol HaMoed including a person who was released from prison on the holiday or late on Erev [[Yom Tov]], one who arrives from over seas on Erev [[Yom Tov]] and was unable to do laundry all of Erev [[Yom Tov]], and someone who was a mourner for a relative other than a parent, whose seventh day of [[mourning]] occurred on Erev [[Yom Tov]] which was [[Shabbat]] (and so he was unable to do laundry before the holiday). <ref>S”A 534:1, Hilchot Chol HaMoed Zichron Shlomo (pg 30) </ref> Those who Chazal permitted to permitted to cut one’s hair should do so in private. <Ref>Rama 534:1 </ref>
# It’s permissible for a women to launder her support hose, nursing bras, and white underwear if she becomes Niddah on Chol HaMoed if she has insufficient to last for the whole holiday. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 32-3) </ref>
# Dry cleaning is also forbidden like [[laundering]]. If one’s only suit became so soiled that it’s impossible to worn, some permit it to be dry cleaned, and one should consult a competent rabbinic authority. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 33) </ref>
# If one’s only suit was stained, it’s permitted to remove the stain. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 33). Rav Moshe Feinstein (Igrot Moshe 5:36:1) writes that cleaning a stain is considered a simple task (melechet hedyot) and does not constitute actual laundry which Chazal forbade. However, giving clothing to a laundromat is forbidden even if it is a simple task. Chazon Ovadia (Yom Tov p. 200) agrees. Shemirat Shabbat Kehilchata 66:72 and Hilchot Chol HaMoed Zichron Shlomo (pg. 33) also allow one to clean a stain if one does not have other suitable clean clothing. Rav Nissim Karelitz in Chut HaShani (Chol HaMoed p. 238) however, does not allow one to wash out a stain unless one is wearing the clothes and one does not have other clothes to wear. </ref>
# If a garment has a tough stain that won’t be removed if one waits until after the holiday, cleaning is permissible. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 33) </ref>
# Ironing is permissible but pressing by a profession is forbidden. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 33-4) </ref>
# Making pleats in a skirt or pants is forbidden. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 33) </ref>
# There is a dispute whether it’s permissible to polish one’s shoes on Chol HaMoed, while everyone agrees one may brush it off. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 34) </ref>
# It’s permissible to vacuum or wash floors that are usually cleaned at least once a week. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 34) </ref>

==Moving Houses==
# For example, it’s forbidden to move homes.<Ref> S”A 535:1 writes that one may not move homes on Chol HaMoed. Mishna Brurah 535:1 explains that it’s forbidden because of the tircha (exertion) involved. S”A writes that it’s only forbidden to move from one courtyard to another, however within the same courtyard it’s permitted. Hilchot Chol HaMoed Zichron Shlomo (pg 7) writes in name of the Drinsiner Rav that since nowadays people have many possessions and moving always involved exertion it’s forbidden in any manner. Shemirat [[Shabbat]] KeHilchata 68:24 (footnote 86) seemingly disagrees with this and yet leaves the leniency of moving within the chetzer out of the halachas probably because nowadays we don’t have groups of houses in small courtyards.</ref>
# Nonetheless, if it’s intolerable to live under present conditions, there’s a loss of money one may certainly move homes. However, if one is moving from a rented house to one that one owns, or from a home which one splits with others to live in one’s own home there’s room to be lenient and preferably one should ask a rabbinic authority. <Ref> S”A 535:1 writes that one may not move homes from one courtyard to another, however, in 535:2 he permits if one is moving from someone else’s home to one’s own home. Mishna Brurah 535:7 explains that moving to one’s own home is permitted because it’s a Simcha for him, yet, it’s not permitted if one is just moving from a ugly or small house to a nicer or bigger one. Shaar Tzion 535:5 writes that the same leniency would be true if one is moving from a joint home to one’s own home. Shemirat [[Shabbat]] KeHilchata 68:24 quotes this as halacha. However, Hilchot Chol HaMoed Zichron Shlomo (pg 7) writes that one shouldn’t move unless there’s more serious needs such as if the living conditions are intolerable or there’s a loss of money. Mishna Brurah 535:7, Hilchot Chol HaMoed Zichron Shlomo (pg 7), and Shemirat [[Shabbat]] KeHilchata 68:24 write that each case should be judged by a rabbinic authority. </ref>

==Buying and Selling==
# One is not permitted to purchase or sell an item that will not be needed for the festival. <ref> M.B 539:1 writes that buying and selling is forbidden on Chol HaMoed because it is burdensome. The Levush 539:1 writes that if a sale or purchase comes his way that will provide him great gains he can undergo the transaction in private, as long as he ensures to spend more than he would have otherwise from the funds he receives from the transaction to add to the joy of the holiday. The Aruch Hashulchan 539:3 explains that it is because the atmosphere of the day is supposed to be one of joy and involved with Torah and one may get caught up in doing business and shopping that it will become like a normal day.
S.A 539:12 forbids transactions not needed for the moed; however, the Rama writes that one may purchase items which are not needed for the Yom Tov in private. M.B 539:43 limits this leniency to items one will not be able to acquire at a discounted price after the festival because, as explained by M.B 539:18, this is similar to dvar heaved.</ref>
# One is permitted to buy or sell if by not undergoing the transaction he would experience a loss. <ref> SA 539:1. An example would be if a lock broke you would be able to replace it so that the items inside will not be stolen. A dvar heaved is something that is already considered yours and there is a fear that you will lose it if you do not act.</ref> Accordingly, if there is an opportunity such as a sale that is passing and the sale will not happen again, one may purchase the object at the discounted price. <ref> Chol HaMoed by Rabbi Dovid Zucker/ Rabbi Moshe Francis pg 101. However it is better for one to wait, if the sale will happen again.</ref>
# One may purchase or sell something that is generally bought or sold for the festival even in public. <ref> S.A 539:10. Chol HaMoed By Rabbi Dovid Zucker/ Rabbi Moshe Francis p105 quotes a machloket regarding whether one is allowed to buy more than is necessary for the festival. </ref>
# One may not return an item unless one would not be able to return the item after the festival. <ref> Chol HaMoed p108 cites Rav Moshe Feinstein who says that one may not return for a refund. However, if by waiting one will no longer be able to return the object this is considered a dvar heaved and may be returned. </ref>
# One should not shop online during Chol HaMoed unless there is no money given over. <ref> Chol HaMoed p108 </ref>
# One should not pick up an item from a store even if one ordered it before the moed. <ref> Chol HaMoed p107. This is because of the tircha involved in picking something up from the store; however, if the item is needed for the moed one is allowed to pick up the item. </ref>
# If one traveled during the moed and found a unique object that he will not be able to find when he returns from his trip, he may purchase such an item. <ref> Chol Hameod p 106-107 Rav Moshe Feinstein says that this is considered a dvar heaved because it will save him the trip in the future. However, Rav Moshe says that it is better for one to extend his trip until after the Chag. This leniency only applies if he will not be returning to this city after the festival. Similarly, if a child is visiting a parent during Chol HaMoed and the parent will buy the item for the child, whereas if the parent does not purchase the item, the child will have to buy it himself this is considered a dvar heaved and one may allow his parents to buy it for him on Chol HaMoed.</ref>
# One is permitted to undergo a sale if he is poor and the sale will provide him with more money that he can spend for the moed. <ref> S.A 539:4. Here the S.A is discussing someone who does not have enough money to spend for Yom Tov, not merely someone who has stingy, but would spend more if he had more money. </ref>

==Traveling==
# Taking a trip for pleasure is considered a legitimate festival need and thus may be done on Chol HaMoed <ref> S.A. 536:1. It is problematic, however, to engage constantly in pleasure trips without enjoying the Moed through festive meals and Torah; see Kol Bo and M.B. 530:2.</ref>
# Modes of transportation that are forbidden on a Torah level on Yom Tov (e.g. a car) may not be used on Chol HaMoed without need, <ref> As a basic extension of the laws of the Chol HaMoed. However, R’ Moshe Feinstein (Piskei Halachos 6) permits the use of a car even for walkable distances.</ref> while other modes of transportation (e.g. a bicycle) may even be used without need. <ref>Mo’adei Hashem 34. See Rama 536:1 for the parallel case of riding an animal. </ref>

==Writing==
# Writing in a non-professional manner such as regular handwriting is permissible for a need of the holiday, public need, a loss of money, or a passing mitzvah. <ref> Hilchot Chol HaMoed Zichron Shlomo (pg 73-7). 
The Mishna (Moed Katan 18b) establishes that in general one may not write on Chol HaMoed. Rambam (Chol HaMoed 7:13) and S”A 545:1 codify this. Just like other melachos on Chol HaMoed, there are two categories of writing. The Rama 545:1 quotes two opinions about whether ordinary writing is considered professional and says that the minhag is to be lenient. Based on this and other reasons, Hilchot Chol HaMoed Zichron Shlomo (p. 87) writes that ordinary writing is maaseh hedyot. S”A 540:1 and Mishna Brurah 540:1 clarify that maaseh hedyot is muter for a tzorech hamoed. Mishna Brurah 545:4 writes that writing of a sofer is considered professional and would not be permitted even for a holiday need. </ref> It is customary when writing for this purpose to alter the way in which one writes.<ref> M.B 545:5</ref>
# Writing in a professional manner/calligraphy is only permissible if there’s a public need, a loss of money, or a passing mitzvah. <ref>Hilchot Chol HaMoed Zichron Shlomo (pg 72-73). Background: The Mishna in Moed Katan 18b states that one may not write a loan unless the lender doesn’t trust the borrower and could potentially lose his capital. The Rambam (Chol HaMoed 7:13) and S”A 545:1 generalize this by stating that one may not write on Chol HaMoed if there’s no potential loss of money. </ref>
# Because of ‘need of the holiday’, it’s permissible to write a shopping list or a social letter. Additionally a child may draw. Some say that one should write on a slant so as to function as a Shinui (change from the norm). <ref> Hilchot Chol HaMoed Zichron Shlomo (pg 75-6) </ref>
# Because of ‘a loss of money’ it’s permissible to write down a Torah thought (חידוש), take notes in a vocational course, write homework for school, or to write a bank deposit (if one fears losing the money). <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 76-77) </ref>
# Some permit using a copy machine (since it’s not similar to writing) for a ‘need of the holiday’, while some only permit in order to prevent a loss. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 79) quotes Rav Moshe as permitting and Rav Yacov Kamenetsky as forbidding. </ref>
# It’s permissible to use a tape recorder on Chol HaMoed. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 79) </ref>

===Typing===
# Some consider typing on a computer like non-professional writing and so it’s permissible if there’s a ‘need of the holiday’. However, some consider typing like professional writing which is only permissible is there’s a public need, a loss of money, or a passing mitzvah. <ref>The Mishna (Moed Katan 18b) establishes that in general one may not write on Chol HaMoed. Rambam (Chol HaMoed 7:13) and S”A 545:1 codify this. Just like other melachos on Chol HaMoed, there are two categories of writing. The Rama 545:1 quotes two opinions about whether ordinary writing is considered professional and says that the minhag is to be lenient. Based on this and other reasons, Hilchot Chol HaMoed Zichron Shlomo (p. 87) writes that ordinary writing is maaseh hedyot. S”A 540:1 and Mishna Brurah 540:1 clarify that maaseh hedyot is muter for a tzorech hamoed. Mishna Brurah 545:4 writes that writing of a sofer is considered professional and would not be permitted even for a holiday need. A very practical question to ask is how this halacha translates to typing on a computer. Is that considered like regular writing or professional writing?
* Rav Ovadia Yosef (Sh”t Yabia Omer 8:48(5)) writes that typing on a computer is considered non-professional writing and would permit typing up divrei torah one might forget or sending greetings for a holiday need. Similarly, Igrot Moshe EH 4:73(4) implies that typing on a computer isn’t considered a melacha. Shemirat [[Shabbat]] KeHilchata Ch. 66 n. 211 adds that typing is permitted because it isn’t permanent. However, saving the information to the hard-drive is problematic because of boneh as the disk is improved when information is saved. See Sh"t [[Shevet Halevi]] 6:37 s.v. VeAf as to whether typing is considered like writing for the purpose of Chol HaMoed.</ref>
# There is a further dispute whether printing from a computer is considered like professional or ordinary writing. <ref>Regarding printing, Hilchot Chol HaMoed Zichron Shlomo (pg 78) records a dispute between Rav Moshe Feinstein who considers printing to be non-professional writing and Rav Yacov Kamentsky who argues that printing is considered professional writing. </ref>

===Taking Pictures===
# Some permit using a camera (since it’s not similar to writing) for a ‘need of the holiday’, while some only permit if there’s a loss (such as if one will miss a rare opportunity to take such a picture). <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 78) quotes Rav Moshe Feinstein (see Piskei Halachos 30,31) as permitting this because it is a maaseh hedyot, an action that does not require expertise. He also quotes Rav Yacov Kamenetsky as forbidding, arguing that it is a maaseh uman, and thus it is not allowed except in a case of monetary loss. R’ Shlomo Zalman Auerbach (Shemiras Shabbos Kehilchesa 66 note 209) agrees with the lenient opinion. </ref>
# Many permit taking pictures with digital cameras or camcorders. The files from cameras or camcorders may be transferred to a computer.<ref>This follows from the idea that “writing” on an electronic screen is not considered writing at a Torah level and there is no effort involved. See the responsa of R’ Moshe Stern (siman 56), which discusses a using calculator. See Shemiras Shabbos Kehilchesa 66:55, which permits such activities because the writing is not at all permanent. R’ Yosef Shalom Elyashiv is also quoted (Mevakshei Torah p. 473 note 85) as permitting writing on a computer screen, if necessary for the Moed, because it is not considered writing. </ref>
# Burning pictures onto a disk is permitted by many authorities. Others say it is only allowed in cases of necessity for the Moed or monetary loss.<ref> While R’ Moshe Feinstein allows this (Piskei Halachos 32), R’ Shlomo Zalman Auerbach (Shemiras Shabbos Kehilchesa 66 note 211) contends that it is problematic because of the melacha of boneh, building. There is some contention, however, whether this would still be the case for a memory storage device that already has data on it, or can be rewritten; see Shulchan Shlomo Hilchos Yom Tov veChol HaMoed 545:5 in the margins, and also Nishmas Avraham O”CH 340. </ref>
# Many permit the use of a film camera unconditionally; <ref> R’ Moshe Feinstein (Piskei Halachos 31,32) allows using a film camera, since the “writing” which occurs before the film is developed is not considered substantive. However, R’ Chaim Kanievsky writes in the name of the Chazon Ish that it is forbidden. See Shemiras Shabbos Kehilchesa 67:19 and note 105 in the name of R’ Shlomo Zalman Auerbach. </ref> others permit only for a rare photo opportunity.<ref>See the responsa of R’ Moshe Stern 55.</ref>
# One should not have pictures developed on Chol Hamoed.<ref>Yabia Omer OC 11:53 writes originally he thought that a professional picture is a maaseh uman based on the discussions of printing presses. However, he concluded that it wasn’t maaseh uman but still it was forbidden to let the pictures be developed on chol hamoed.</ref>

==Going to Work on Chol HaMoed==
# If one may lose one’s job or if one can’t explain it to one’s employer and one will lose a promotion then it’s permissible to go to work. Additionally, it’s permissible to work for needs of the public community such as a work for the Shul. <Ref> Rav Schachter on [http://www.ou.org/torah/article/oukosher_pre-pesach_webcast_5771 OU Pre-Pesach Webcast 5771] between minutes 62 and 64:15 </ref>
# If one will lose one’s usual customers if one doesn’t open one’s store on Chol HaMoed and not just a loss of income then it’s permissible to open one’s store on Chol HaMoed but still one should minimize one’s hours. <Ref> Rav Schachter on [http://www.ou.org/torah/article/oukosher_pre-pesach_webcast_5771 OU Pre-Pesach Webcast 5771] between minutes 62 and 64:15 </ref>

==Having Simchas==
# It’s forbidden to have a wedding on Chol haMoed because of Ein Maarivin Simcha BeSimcha (one may not mix different Simcha’s). <ref>S”A 546:1 </ref>
# It’s permissible to have a [[Brit Milah]], [[Pidyon HaBen]], or Siyum. <Ref> Hilchot Chol HaMoed Zichron Shlomo (pg 106-7) </ref>

==Tefillin==

{{Tefillin on Chol HaMoed}}

==Work through a non-Jew==
# It’s forbidden to instruct a non-Jew to do any activity that’s forbidden for a Jew to do on Chol HaMoed. <Ref>S”A 543:1 </ref>

==Links==
* [http://www.yutorah.org/lectures/lecture.cfm/834054/Rabbi_Elchanan_Adler/Contemporary_Applications_of_Hilchos_Chol_HaMoed Contemporary Applications of Hilchos Chol HaMoed] by Rabbi Elchanan Adler
* [http://www.yutorah.org/lectures/lecture.cfm/733780/Rabbi_Hershel_Schachter/Hilchos_Chol_Hamoed Hilchos Chol Hamoed] by Rabbi Hershel Schachter

==Related Pages==
* [http://www.halachipedia.com/documents/5775/Chol_HaMoed_Packet.pdf Chol Hamoed Packet]

==Sources==
{{Reflist|2}}
[[Category:Holidays]]
[[Category:Pesach]]
[[Category:Sukkot]]

Kitniyot

2018-04-02T03:24:40Z

Ikesultan: /* Halachot of kitniyot */

[[File:Rice.jpg|thumb|right|"FreeDigitalPhotos.net" ]]
Kitniyot are a category of foods which Ashkenazi Jews refrain from eating during [[Pesach]].<ref>
* Background: The Gemara Pesachim (35a) writes that Chametz includes foods made with the five grains. See the [[Wheat and Grain Products]] page about the precise definition of the five grains. The says that orez and dochen (Tosfot [[Brachot]] 37a translates rice and millet) are not chametz since when used to produce bread doesn't ferment. The Rambam (Chametz UMatzah 5:1) rules that there's no issue of chametz with grains other than the five grains, such as rice, millet, or beans. Furthermore, says the Rambam, even if one were to mix those grains with hot water and make dough that rises, it is permitted since that's considered rotting and not positive fermentation.
* The Tur 453:1 writes that the minhag of his location was not to eat kitniyot on [[Pesach]]. The Rabbenu Yerucham (cited by the Beit Yosef 453:1), Rabbenu Yechiel (cited by Beit Yosef 453:1), and Shulchan Aruch 453:1 agree.
* The Smak (cited by the Beit Yosef 453:1) explains that the minhag not to eat kitniyot on [[Pesach]] is concerned that perhaps a person will be confused between a bread or cooked dish made from kitniyot and one made from the five grains. Additionally, kitniyot flour sometimes has flour of the five grains mixed in. The Darkei Moshe 453:1, codified in the Rama 453:1, writes that the Ashkenazic minhag is to not to eat kitniyot on [[Pesach]] and one shouldn't deviate from the minhag.</ref>

== Definition ==
# The Ashkenazic minhag is to avoid eating Kitniyot on [[Pesach]], however, even Ashkenazim hold that one does not have to burn or sell one's Kitniyot. <ref>The Shulchan Aruch 453:1 writes that it is permitted to eat a cooked dish made out of Kitniyot. The Rama 453:1 writes that the minhag Ashkenaz was to forbid and one shouldn't change this minhag. This is quoted by ashkenazic poskim including Darchei Moshe 453:2, Levush 453:1, Chayei Adam 127:1, Aruch Hashulchan 453:4, Elya Rabba 453:3, Prisha 453:3, Kitzur S:A, Daat Torah page 119. see also Yechave Daat 1:9 and 5:32 as well as Kaf Hachaim 453:11. Aruch Hashulchan 453:4 says that being lenient in this minhag is testimony that one does not fear Hashem or fear sin, and does not understand the ways of torah.
* This minhag is found in several rishonim with several different reasons.
* Firstly, there are some rishonim who thought that there was insufficient reason to follow this minhag of not eating kitniyot. Rabbenu Yerucham 5:3 and Tur 453:1 think that this minhag is overly stringent and difficult to understand.
* Hagahot Maimoniyot (cited by Beit Yosef 453:1) writes that there's a minhag not to eat kitniyot such as beans and lentils because it is possible to make cooked dishes from them just like grains. Also, grains are sometimes mixed up with kitniyot. He adds that mustard is also included in the minhag since it is similar to a grain. Mordechai Masechet Pesachim 2:588 cites this as well in name of the Smak. The Agur (no. 845) records a minhag not to eat kitniyot, rice, and millet since grain was sometimes mixed in.</ref> One is permitted to keep Kitniyot in one's home on [[Pesach]].<ref> Rama 453:1 </ref>
# Although some sephardic poskim say that it is preferable not to eat kitniyot, the custom among Sephardim is to eat kitniyot on [[Pesach]]. <ref> Rav Pealim 3:30, Yechave Daat 1:9 and 5:32. </ref>

==Which foods are Kitniyot?==
# The earlier Poskim mention that rice, buckwheat/kasha, millet, beans, lentils, peas, sesame seeds and mustard are included in the minhag <ref> Beis Yosef O.C. 453, Rema 453:1 & 464:1 and Mishna Brurah 453:4, 7 & 11 </ref>
# Among traditional Ashkenazi Jews, the custom during [[Passover]] is to refrain from not only products of the five grains but also kitniyot, such as other grains and legumes. Traditions of what is considered kitniyot vary from community to community but generally include maize (North American corn) <ref> Mishna Brurah 453:4 </ref>, as well as rice, peas, lentils, and beans. Many also include peanuts in this prohibition, and one source, the Chayei Adam, also includes potatoes in his list, although his opinion is not followed by any large or major groups.
# Some common foods that are Kitniyot include: Beans, Black eye peas, Buckwheat, Canola oil, Chickpeas, Coriander<ref>see, however, https://oukosher.org/passover/guidelines/food-items/kitniyot-list/</ref>, Corn, Fenugreek, Kasha, Lentils, Mustard, rapeseed oil<ref>Avnei Nezer OC 533 </ref>,Peanuts <ref>Iggeros Moshe (O.C. 3:63) assumes that peanuts are not kitnios but notes that some have a custom to be machmir. [http://www.kashrut.com/Passover/kitniot_list/ Kashrut.com] includes it as kitniyot. </ref>, Rice, Sesame seeds, String Beans, Sunflower seeds <ref> [http://www.kashrut.com/Passover/kitniot_list/ Kashrut.com] writes that the above mentioned foods are considered Kitniyot. For a full list of Kitniyot, see [http://www.kashrut.com/Passover/kitniot_list/ Kashrut.com].</ref>
# On the other hand, potatoes (see below), coffee, tea, garlic, nuts, radishes and olives and not treated as kitnios <ref> Sha’arei Teshuvah 453:1, Chayei Adam 127:7. Pri Megadim Eshel Avraham 464:1 writes that he doesn't understand why some people don't eat garlic on [[Pesach]] but nevertheless one should be stringent. </ref>
===Quinoa===
# Some say that quinoa is kitniyot, however, if there's a medical issue one may be lenient to use it on [[Pesach]]. <ref> Rav Yisrael Belsky on [http://www.ou.org/community_services/video/67558 OU Pre-Pesach Webcast 5769] between minutes 23 and 24 and on [http://www.ou.org/torah/article/oukosher_pre-pesach_webcast_5771 OU Pre-Pesach Webcast 5771] between minutes 101:30 and 103:30. Rav Moshe Feinstein did not advocate abandoning the custom, but he opposed the tendency to expand the list of forbidden kitniyot (see Igrot Moshe, Orah Hayyim 3. 63).</ref>

== Reason for prohibition ==
*From the Torah, only the five grains can become chametz and not legumes or rice. <ref>The Gemara (Pesachim 35a) states that one may only fulfill one's obligation of [[matza]] on [[Pesach]] with [[matza]] made from the five grains. The gemara explains that since the Torah contrasts [[Matza]] and chametz, anything which could ferment and become chametz may be used for [[matza]], which is only the five grains and not rice or millet. See Pesachim 114b for a proof that the Amoraim ate rice on [[Pesach]]. The Rambam (Chametz UMatza 5:1) and Shulchan Aruch 453:1 codify this gemara. See Bet Yosef 453:1 for more background of this issue.</ref>
*The Smak (Rabbi Yitzchak of Korbol) explains that products of kitniyot appear like chametz products. For example, it can be hard to distinguish between rice flour (kitniyot) and wheat flour (chametz). Therefore, to prevent confusion, all kitniyot was prohibited.
*The Beit Yosef (Rabbi Yosef Karo, 16th century, Israel) notes that since regular grains may become mixed together with kitniyot (apparently due to changes in crop cycles), one may inadvertently come to eat actual chametz.
*The origins of this practice are not clear, though two common theories are that these items are often made into products resembling chametz (e.g. cornbread), or that these items were normally stored in the same sacks as the five grains and people worried that they might become contaminated with chametz. It was also possible that crop rotations would result in the forbidden chametz grains growing in the same fields, and being mixed in with the kitniyot. Those authorities concerned with these three issues suggested that by avoiding eating kitniyot, people would be better able to avoid chametz. The Vilna Gaon (Hagaos HaGra, 453) indeed actually cites a novel source for this custom. The Gemorrah in Pesachim (40b) notes that Rava objected to the workers of the Raish Gelusa (the Exilarch) [[cooking]] a food called chasisi on [[Pesach]], since it was wont to be confused with chametz. The Tosefos explain that, according to the Aruch, chasisi are lentils, and thus, argues the Gra, establishes the basis for the concern of kitniyot.

== Halachot of kitniyot ==
# The minhag to not eat kitnios begins on Erev [[Pesach]] at the same time that one may not eat chametz <ref> Shevet HaLevi III:31 citing Chok Yaakov 471:2, Rav Elyashiv quoted in Siddur [[Pesach]] Kihilchato 16:footnote 42 </ref>. Although one may not eat kitnios, one may own and derive benefit from kitnios. Therefore, on [[Pesach]] one may keep cans of sweet corn in their property or feed millet to their parrot. Additionally, children, people who are ill, and people whose diet is otherwise restricted and must eat kitnios, are excluded from the minhag and may do so after consulting with a Rav. This halacha is quite relevant to baby formulas and nutritional supplements (e.g. Ensure) which invariably contain kitnios, and are usually used by people who have few non-kitnios choices, if any. When such foods are used on [[Pesach]] they should be prepared in special non-[[Pesach]] and non-chametz utensils, which should not be washed with the [[Pesach]] dishes. <ref> http://www.kashrut.com/Passover/Kitniyot/</ref>
# It is permitted even for Ashkenazim to eat Kosher for [[Pesach]] foods that were made in pots that were used for [[cooking]] kitniyot if it wasn't used within 24 hours. Some say that it is permitted even if it was used within 24 hours. <ref>Based on the Mishna Brurah 453:9 who says that kitniyot is nullified with a majority, the Yechave Daat 5:32 writes that vessels in which kitniyot was cooked are permitted for Ashkenazim even within 24 hours. Az Nedberu 8:20:4 and Banim Chavivim ([[Siman 17]], p. 415-9) agree. Az Nedberu 8:20:4 writes that an Ashkenazi shouldn't avoid [[lending]] his pots to a Sephardi on [[Pesach]].
[http://www.yutorah.org/lectures/lecture.cfm/788095/Rabbi_Hershel_Schachter/Hilchos_Bishul_Akum# Rabbi Hershel Schachter in a shiur on yutorah.org] (min 37-40) explains that something that is only forbidden because of a minhag, there's no rabbinic prohibition of not using a pot after 24 hours, therefore if one cooked kitniyot in a pot one may use it after 24 hours has passed. He repeated this position [https://www.yutorah.org/sidebar/lecture.cfm/898113/rabbi-hershel-schachter/inyonei-pesach-yom-tov-6-mitoch-electricity-funerals-bathing-chametz-mixtures-kitnios-mechirah-birkas-kohanim/ in another shiur (Inyanei Pesach 5778 Part 6 min 54)] based on the Shach.</ref>
# Some say that it is initially permitted for an Ashkenazic Jew to eat at a Sephardic Jew's home on Pesach and just not eat the Kitniyot even if the other food was made in pots and served on plates used for kitniyot. Others say that unless it is a close relative or in-law and it can be easily avoided one should avoid it.<ref>See Yechave Daat 5:32. [https://www.yutorah.org/sidebar/lecture.cfm/898113/rabbi-hershel-schachter/inyonei-pesach-yom-tov-6-mitoch-electricity-funerals-bathing-chametz-mixtures-kitnios-mechirah-birkas-kohanim/ Rav Hershel Schachter (Inyanei Pesach 5778 Part 6 min 56)] stated that based on the Netsiv that there's ein mevatlin isur lechatchila to buy a product that incorporates bitul it would also be forbidden to choose to eat at someone's house who eats kitniyot. However, if it is a close relative or in-laws it is permitted since it isn't nice not to go, but if it is easily avoided it should be.</ref>
# Kitnios is batel b’rov, which means that if someone accidentally put kitnios into their [[Pesach]] food, the food is b’dieved permitted assuming the food contains more non-kitnios than kitnios <ref> Rema 453:1 as per Mishna Brurah 453:9, Pri Chadash 453:1, Elya Rabbah 453:4, Shulchan Aruch Harav 453:5, Chayei Adam 127:1, Az Nedberu 8:20:4. </ref>. This means that although the food may have a pronounced taste of kitnios, the food is permitted (unless there are recognizable pieces of kitnios which haven’t been removed). Therefore, if a beverage is sweetened with aspartame made of kitnios shenishtaneh, even those people who hold that aspartame is forbidden (as explained above) may drink the beverage because the aspartame is batel b’rov in the other ingredients. Similarly, we have seen that there is a disagreement as to whether fenugreek is kitnios. Nonetheless, even those who follow the strict approach may consume maple syrup which is flavored with fenugreek (as it often is) because it is batel b’rov. Thus, although we’ve seen a number of disagreements as to whether certain foods are or aren’t kitnios, those disagreements are limited to one who wants to consume the actual item (or a hashgachah certifying someone else who is intentionally putting the ingredient into a food), but these disagreements rarely affect consumers. <ref> http://www.kashrut.com/Passover/Kitniyot/</ref>
# Some say that new tablecloths which may have been ironed with clothing starch, which could be made from Kitniyot, should be laundered in hot water in order to remove the starch. <ref>Nitei Gavriel ([[Pesach]] 77:17)</ref>
# Some poskim say that if a Sephardi wants to eat kitniyot but his custom earlier was not to then he should perform a [[hatarat nedarim]]. <ref> Haggadah of Rav Elyashiv page 12 </ref>
# Some poskim are lenient to allow Ashkenazim to eat processed foods with a minority of Kitniyot ingredients which aren't recognizable.<ref>[http://www.hebrewbooks.org/pdfpager.aspx?req=1024&st=&pgnum=55 Rav Yitzchak Elchanan in Bear Yitzchak 11] writes that a mixture of Kitniyot ingredients which was made before Pesach is permitted for Ashkenazim. He explains that this is permitted for both reasons for which Kitnityot were forbidden: 1) Chametz grains sometimes get mixed up in the kitniyot. If you checked them before Pesach there is still a concern since they wouldn't be batel after Pesach starts (chozer vneyor). However, if the mixture is a liquid one then once it is nullified before Pesach it doesn't reawaken. 2) In terms of Kitniyot products being confused with Chametz products, it isn't an issue since a major effort was made to check that the kitniyot didn't have chametz in them. It is similar to the opinion of Rashi Gemara Sukkah 15a regarding the gezerah of roofing a sukkah with beams.</ref>
# Some are lenient to allow feeding Kitniyot to children below chinuch who need it. Check with one's rabbi before applying this.<ref>[http://www.hebrewbooks.org/pdfpager.aspx?req=1410&st=&pgnum=175 Shem Aryeh EH 95] writes that there's no issue with feeding a child below chinuch something (latfiso byadayim) that is only a chumra and not even a rabbinic prohibition. He is writing about not eating dried fruits on Pesach which was a certain minhag. The [http://www.hebrewbooks.org/pdfpager.aspx?req=14155&st=&pgnum=174 Sdei Chemed Chametz Umatzah 6:6] quotes it regarding Kitniyot. Siach Yitzchak responsa 210 agrees.</ref>

==Sources==
<references/>
[[Category:Pesach]]
[[Category:Holidays]]

Arvit of the Night of Pesach

2018-04-02T03:12:34Z

Ikesultan: /* If the first night falls on Shabbat */

==Arvit of the night of Pesach==
# One doesn’t need to wait to say [[Arvit]] after [[Tzet HaKochavim]]. <ref>Chaim LeRosh (pg 40a; http://hebrewbooks.org/pdfpager.aspx?req=22746&st=&pgnum=80) says that [[Arvit]] must be said after Tzet. However Chazon Ovadyah ([[Pesach]] part 2 pg 5) argues. One shouldn’t delay especially considering the fact that S”A 472:1 rules that one should stop learning earlier so that you can start the meal early so that the children will be awake to ask questions. </ref>
# Sephardim have the custom of reciting Hodu LaHashem ki tov, chapter 107 of tehillim before reciting [[arvit]]. <ref> Kaf Hachayim 487:3 </ref>
# In [[arvit]] of [[Pesach]] night, we conclude the beracha of hashikevenu like we do on [[Shabbat]] and not like we normally do on a weekday. <ref> Kaf Hachayim 487:1. see also Shulchan Aruch 267:3 and Mishna Brurah 267:8 for the differences in text </ref>
# Many ashkenazim have the minhag to recite vayidaber Hashem et moadei Hashem el bnei yisrael before reciting the [[kaddish]] after the [[brachot]] of shema. <ref> Mishna berura 267:9. see however Maaseh Rav 67 that these pesukim that are customarily said before the [[kaddish]] aren't said as they may be considered a pause between geula and [[tefilla]]. </ref> Some sephardim have the minhag to say ele moadei Hashem mikraei kodesh asher tikriu otam bimoadam, some have the minhag to say vayidaber Hashem et moadei Hashem el bnei yisrael, and some say both. <ref> see Kaf Hachayim 487:1 and Chazon Ovadia page 106 </ref>
===If the first night falls on Shabbat===
# If the first night of [[pesach]] falls out on [[shabbat]], the perek of bameh madlikin is not read. <ref> Rama 270:2, Mishna Brurah 270:5, Kaf Hachayim 270:7-8 </ref>
# After hashkivenu those who usually add the pesukim of vishamru add it on this night as well. <ref> Chazon Ovadia page 106. see above about the pesukim of vayidaber. </ref>
# The middle beracha of the shemonei esrei on [[yom tov]] that falls out on [[shabbat]] is mikadesh hashabbat viyisrael vihazmanim. <ref> Shulchan Aruch 487:1, Mishna Brurah 487:8 </ref>
# There is no Mein Sheva on a Friday night that falls out on the first night of Pesach.<ref>Shulchan Aruch OC 487:1 writes that there's no Mein Sheva on Friday night which falls out the first night of Pesach. Mishna Brurah 487:9 explains that since it is a night protected from any danger there's no concern about those who are taking longer to daven. [https://www.torahanytime.com/#/lectures?v=58680 Rav Yitzchak Yosef] explained how this is the correct minhag of Yerushalayim unlike the Rashash. But if they incorrectly started they should finish it.</ref>

===Shemoneh Esrei===
# As on the other yamim tovim, the middle beracha that we recite is mikadesh yisrael vihazmanim. <ref> Shulchan Aruch 487:1. </ref> There is a discussion among the poskim if one concluded instead with just mikadesh yisrael if he nevertheless fulfilled his obligation. <ref> Mishna Brurah 487:2 says in the name of the eliya rabba and other achronim that he has not fulfilled his obligation. Chazon Ovadia page 106 however, writes that you have. see also Kaf Hachayim 487:17 who quotes poskim on both sides. </ref>
===[[Hallel]]===
# Many have a minhag to recite [[hallel]] after the shemoneh esrei with a beracha on the first night of [[Pesach]], as well as the second night of [[yom tov sheni|yom tov sheni shel galuyot]]. <ref> Shulchan Aruch 487:4, Birkei Yosef 487:7, Kaf Hachayim 487:35, Chazon Ovadia page 109, Sh"t Yabia Omer 2:25 and 4:21. Yechave Daat 5:34 adds that even shuls that do not have the minhag should start it. Tur 473 writes that many places have the custom to recite [[hallel]] in order that they will not have to recite a beracha on the [[hallel]] during the seder. The Beit Yosef there says that this is in fact the minhag of the sepharadim based on Masechet Sofrim 20:9. According to Sefer Mikraei Kodesh (Hilchot Leil Haseder by Rabbi Moshe Harari) page 113 some yemenites have the minhag not to recite it with a beracha and some do not recite it at all. </ref> Therefore, if one has the custom to recite it but is in a shul where they do not, he should nevertheless say it on his own. <ref> Chazon Ovadia page 111, Sh"t Yechave Daat 5:34, Kaf Hachayim 487:38-39 </ref>
# Some poskim say say that even one who prays on his own should recite the [[hallel]] with a beracha. <ref> Sh"t Yechave Daat 5:34 says that you should but quotes poskim who disagree. </ref>
# The recitation of the Hallel in shul is because of the miracle of Hashem taking us out of Egypt and so it applies to women as well just like the other mitzvot of the night. It can be said even without a minyan before kiddush with a bracha.<ref>Yachava Daat 5:34, Yalkut Yosef Moadim page 382</ref> Some poskim disagree. <ref>Moadim Uzmanim 7:179 </ref>
# For those who allow saying arvit early on the night of the seder, the hallel in shul can also be said early.<ref>Yachava Daat 5:34</ref>
# Many Ashkenazim however, didn't have this custom. <ref> Rama 487:4, Mishna Brurah 487:16. Moadim Uzmanim 3:260 and Kaf Hachayim 487:45 however, write that nowadays the minhag has become that even ashkenazim recite [[hallel]] with a beracha. Sefer Mikraei Kodesh (Hilchot Leil Haseder by Rabbi Moshe Harari) page 113 says that Rav Avraham Yitzchak Kook would make sure to go to a Chabad shul where they would recite [[hallel]] with a beracha on the first night of [[Pesach]]. </ref> One who doesn't usually recite it, but finds himself in a shul where they do, should recite it along with them. <ref> Rav Moshe Feinstein Iggerot Moshe in the hashmatot to chelek 4 OC siman 94. </ref>

==Sources==
<references/>
[[Category:Pesach]]
[[Category:Prayer]]
[[Category:Holidays]]

Kitniyot

2018-04-02T03:05:15Z

Ikesultan: /* Halachot of kitniyot */

[[File:Rice.jpg|thumb|right|"FreeDigitalPhotos.net" ]]
Kitniyot are a category of foods which Ashkenazi Jews refrain from eating during [[Pesach]].<ref>
* Background: The Gemara Pesachim (35a) writes that Chametz includes foods made with the five grains. See the [[Wheat and Grain Products]] page about the precise definition of the five grains. The says that orez and dochen (Tosfot [[Brachot]] 37a translates rice and millet) are not chametz since when used to produce bread doesn't ferment. The Rambam (Chametz UMatzah 5:1) rules that there's no issue of chametz with grains other than the five grains, such as rice, millet, or beans. Furthermore, says the Rambam, even if one were to mix those grains with hot water and make dough that rises, it is permitted since that's considered rotting and not positive fermentation.
* The Tur 453:1 writes that the minhag of his location was not to eat kitniyot on [[Pesach]]. The Rabbenu Yerucham (cited by the Beit Yosef 453:1), Rabbenu Yechiel (cited by Beit Yosef 453:1), and Shulchan Aruch 453:1 agree.
* The Smak (cited by the Beit Yosef 453:1) explains that the minhag not to eat kitniyot on [[Pesach]] is concerned that perhaps a person will be confused between a bread or cooked dish made from kitniyot and one made from the five grains. Additionally, kitniyot flour sometimes has flour of the five grains mixed in. The Darkei Moshe 453:1, codified in the Rama 453:1, writes that the Ashkenazic minhag is to not to eat kitniyot on [[Pesach]] and one shouldn't deviate from the minhag.</ref>

== Definition ==
# The Ashkenazic minhag is to avoid eating Kitniyot on [[Pesach]], however, even Ashkenazim hold that one does not have to burn or sell one's Kitniyot. <ref>The Shulchan Aruch 453:1 writes that it is permitted to eat a cooked dish made out of Kitniyot. The Rama 453:1 writes that the minhag Ashkenaz was to forbid and one shouldn't change this minhag. This is quoted by ashkenazic poskim including Darchei Moshe 453:2, Levush 453:1, Chayei Adam 127:1, Aruch Hashulchan 453:4, Elya Rabba 453:3, Prisha 453:3, Kitzur S:A, Daat Torah page 119. see also Yechave Daat 1:9 and 5:32 as well as Kaf Hachaim 453:11. Aruch Hashulchan 453:4 says that being lenient in this minhag is testimony that one does not fear Hashem or fear sin, and does not understand the ways of torah.
* This minhag is found in several rishonim with several different reasons.
* Firstly, there are some rishonim who thought that there was insufficient reason to follow this minhag of not eating kitniyot. Rabbenu Yerucham 5:3 and Tur 453:1 think that this minhag is overly stringent and difficult to understand.
* Hagahot Maimoniyot (cited by Beit Yosef 453:1) writes that there's a minhag not to eat kitniyot such as beans and lentils because it is possible to make cooked dishes from them just like grains. Also, grains are sometimes mixed up with kitniyot. He adds that mustard is also included in the minhag since it is similar to a grain. Mordechai Masechet Pesachim 2:588 cites this as well in name of the Smak. The Agur (no. 845) records a minhag not to eat kitniyot, rice, and millet since grain was sometimes mixed in.</ref> One is permitted to keep Kitniyot in one's home on [[Pesach]].<ref> Rama 453:1 </ref>
# Although some sephardic poskim say that it is preferable not to eat kitniyot, the custom among Sephardim is to eat kitniyot on [[Pesach]]. <ref> Rav Pealim 3:30, Yechave Daat 1:9 and 5:32. </ref>

==Which foods are Kitniyot?==
# The earlier Poskim mention that rice, buckwheat/kasha, millet, beans, lentils, peas, sesame seeds and mustard are included in the minhag <ref> Beis Yosef O.C. 453, Rema 453:1 & 464:1 and Mishna Brurah 453:4, 7 & 11 </ref>
# Among traditional Ashkenazi Jews, the custom during [[Passover]] is to refrain from not only products of the five grains but also kitniyot, such as other grains and legumes. Traditions of what is considered kitniyot vary from community to community but generally include maize (North American corn) <ref> Mishna Brurah 453:4 </ref>, as well as rice, peas, lentils, and beans. Many also include peanuts in this prohibition, and one source, the Chayei Adam, also includes potatoes in his list, although his opinion is not followed by any large or major groups.
# Some common foods that are Kitniyot include: Beans, Black eye peas, Buckwheat, Canola oil, Chickpeas, Coriander<ref>see, however, https://oukosher.org/passover/guidelines/food-items/kitniyot-list/</ref>, Corn, Fenugreek, Kasha, Lentils, Mustard, rapeseed oil<ref>Avnei Nezer OC 533 </ref>,Peanuts <ref>Iggeros Moshe (O.C. 3:63) assumes that peanuts are not kitnios but notes that some have a custom to be machmir. [http://www.kashrut.com/Passover/kitniot_list/ Kashrut.com] includes it as kitniyot. </ref>, Rice, Sesame seeds, String Beans, Sunflower seeds <ref> [http://www.kashrut.com/Passover/kitniot_list/ Kashrut.com] writes that the above mentioned foods are considered Kitniyot. For a full list of Kitniyot, see [http://www.kashrut.com/Passover/kitniot_list/ Kashrut.com].</ref>
# On the other hand, potatoes (see below), coffee, tea, garlic, nuts, radishes and olives and not treated as kitnios <ref> Sha’arei Teshuvah 453:1, Chayei Adam 127:7. Pri Megadim Eshel Avraham 464:1 writes that he doesn't understand why some people don't eat garlic on [[Pesach]] but nevertheless one should be stringent. </ref>
===Quinoa===
# Some say that quinoa is kitniyot, however, if there's a medical issue one may be lenient to use it on [[Pesach]]. <ref> Rav Yisrael Belsky on [http://www.ou.org/community_services/video/67558 OU Pre-Pesach Webcast 5769] between minutes 23 and 24 and on [http://www.ou.org/torah/article/oukosher_pre-pesach_webcast_5771 OU Pre-Pesach Webcast 5771] between minutes 101:30 and 103:30. Rav Moshe Feinstein did not advocate abandoning the custom, but he opposed the tendency to expand the list of forbidden kitniyot (see Igrot Moshe, Orah Hayyim 3. 63).</ref>

== Reason for prohibition ==
*From the Torah, only the five grains can become chametz and not legumes or rice. <ref>The Gemara (Pesachim 35a) states that one may only fulfill one's obligation of [[matza]] on [[Pesach]] with [[matza]] made from the five grains. The gemara explains that since the Torah contrasts [[Matza]] and chametz, anything which could ferment and become chametz may be used for [[matza]], which is only the five grains and not rice or millet. See Pesachim 114b for a proof that the Amoraim ate rice on [[Pesach]]. The Rambam (Chametz UMatza 5:1) and Shulchan Aruch 453:1 codify this gemara. See Bet Yosef 453:1 for more background of this issue.</ref>
*The Smak (Rabbi Yitzchak of Korbol) explains that products of kitniyot appear like chametz products. For example, it can be hard to distinguish between rice flour (kitniyot) and wheat flour (chametz). Therefore, to prevent confusion, all kitniyot was prohibited.
*The Beit Yosef (Rabbi Yosef Karo, 16th century, Israel) notes that since regular grains may become mixed together with kitniyot (apparently due to changes in crop cycles), one may inadvertently come to eat actual chametz.
*The origins of this practice are not clear, though two common theories are that these items are often made into products resembling chametz (e.g. cornbread), or that these items were normally stored in the same sacks as the five grains and people worried that they might become contaminated with chametz. It was also possible that crop rotations would result in the forbidden chametz grains growing in the same fields, and being mixed in with the kitniyot. Those authorities concerned with these three issues suggested that by avoiding eating kitniyot, people would be better able to avoid chametz. The Vilna Gaon (Hagaos HaGra, 453) indeed actually cites a novel source for this custom. The Gemorrah in Pesachim (40b) notes that Rava objected to the workers of the Raish Gelusa (the Exilarch) [[cooking]] a food called chasisi on [[Pesach]], since it was wont to be confused with chametz. The Tosefos explain that, according to the Aruch, chasisi are lentils, and thus, argues the Gra, establishes the basis for the concern of kitniyot.

== Halachot of kitniyot ==
# The minhag to not eat kitnios begins on Erev [[Pesach]] at the same time that one may not eat chametz <ref> Shevet HaLevi III:31 citing Chok Yaakov 471:2, Rav Elyashiv quoted in Siddur [[Pesach]] Kihilchato 16:footnote 42 </ref>. Although one may not eat kitnios, one may own and derive benefit from kitnios. Therefore, on [[Pesach]] one may keep cans of sweet corn in their property or feed millet to their parrot. Additionally, children, people who are ill, and people whose diet is otherwise restricted and must eat kitnios, are excluded from the minhag and may do so after consulting with a Rav. This halacha is quite relevant to baby formulas and nutritional supplements (e.g. Ensure) which invariably contain kitnios, and are usually used by people who have few non-kitnios choices, if any. When such foods are used on [[Pesach]] they should be prepared in special non-[[Pesach]] and non-chametz utensils, which should not be washed with the [[Pesach]] dishes. <ref> http://www.kashrut.com/Passover/Kitniyot/</ref>
# It is permitted even for Ashkenazim to eat Kosher for [[Pesach]] foods that were made in pots that were used for [[cooking]] kitniyot if it wasn't used within 24 hours. Some say that it is permitted even if it was used within 24 hours. <ref>Based on the Mishna Brurah 453:9 who says that kitniyot is nullified with a majority, the Yechave Daat 5:32 writes that vessels in which kitniyot was cooked are permitted for Ashkenazim even within 24 hours. Az Nedberu 8:20:4 and Banim Chavivim ([[Siman 17]], p. 415-9) agree. Az Nedberu 8:20:4 writes that an Ashkenazi shouldn't avoid [[lending]] his pots to a Sephardi on [[Pesach]].
[http://www.yutorah.org/lectures/lecture.cfm/788095/Rabbi_Hershel_Schachter/Hilchos_Bishul_Akum# Rabbi Hershel Schachter in a shiur on yutorah.org] (min 37-40) explains that something that is only forbidden because of a minhag, there's no rabbinic prohibition of not using a pot after 24 hours, therefore if one cooked kitniyot in a pot one may use it after 24 hours has passed. He repeated this position [https://www.yutorah.org/sidebar/lecture.cfm/898113/rabbi-hershel-schachter/inyonei-pesach-yom-tov-6-mitoch-electricity-funerals-bathing-chametz-mixtures-kitnios-mechirah-birkas-kohanim/ in another shiur (Inyanei Pesach 5778 Part 6 min 54)] based on the Shach.</ref>
# Some say that it is initially permitted for an Ashkenazic Jew to eat at a Sephardic Jew's home on Pesach and just not eat the Kitniyot even if the other food was made in pots and served on plates used for kitniyot. Others say that unless it is a close relative or in-law and it can be easily avoided one should avoid it.<ref>See Yechave Daat 5:32. [https://www.yutorah.org/sidebar/lecture.cfm/898113/rabbi-hershel-schachter/inyonei-pesach-yom-tov-6-mitoch-electricity-funerals-bathing-chametz-mixtures-kitnios-mechirah-birkas-kohanim/ Rav Hershel Schachter (Inyanei Pesach 5778 Part 6 min 56)] stated that based on the Netsiv that there's ein mevatlin isur lechatchila to buy a product that incorporates bitul it would also be forbidden to choose to eat at someone's house who eats kitniyot. However, if it is a close relative or in-laws it is permitted since it isn't nice not to go, but if it is easily avoided it should be.</ref>
# Kitnios is batel b’rov, which means that if someone accidentally put kitnios into their [[Pesach]] food, the food is b’dieved permitted assuming the food contains more non-kitnios than kitnios <ref> Rema 453:1 as per Mishna Brurah 453:9, Pri Chadash 453:1, Elya Rabbah 453:4, Shulchan Aruch Harav 453:5, Chayei Adam 127:1, Az Nedberu 8:20:4. </ref>. This means that although the food may have a pronounced taste of kitnios, the food is permitted (unless there are recognizable pieces of kitnios which haven’t been removed). Therefore, if a beverage is sweetened with aspartame made of kitnios shenishtaneh, even those people who hold that aspartame is forbidden (as explained above) may drink the beverage because the aspartame is batel b’rov in the other ingredients. Similarly, we have seen that there is a disagreement as to whether fenugreek is kitnios. Nonetheless, even those who follow the strict approach may consume maple syrup which is flavored with fenugreek (as it often is) because it is batel b’rov. Thus, although we’ve seen a number of disagreements as to whether certain foods are or aren’t kitnios, those disagreements are limited to one who wants to consume the actual item (or a hashgachah certifying someone else who is intentionally putting the ingredient into a food), but these disagreements rarely affect consumers. <ref> http://www.kashrut.com/Passover/Kitniyot/</ref>
# Some say that new tablecloths which may have been ironed with clothing starch, which could be made from Kitniyot, should be laundered in hot water in order to remove the starch. <ref>Nitei Gavriel ([[Pesach]] 77:17)</ref>
# Some poskim say that if a Sephardi wants to eat kitniyot but his custom earlier was not to then he should perform a [[hatarat nedarim]]. <ref> Haggadah of Rav Elyashiv page 12 </ref>
# Some poskim are lenient to allow Ashkenazim to eat processed foods with a minority of Kitniyot ingredients which aren't recognizable.<ref>[http://www.hebrewbooks.org/pdfpager.aspx?req=1024&st=&pgnum=55 Rav Yitzchak Elchanan in Bear Yitzchak 11] writes that a mixture of Kitniyot ingredients which was made before Pesach is permitted for Ashkenazim. He explains that this is permitted for both reasons for which Kitnityot were forbidden: 1) Chametz grains sometimes get mixed up in the kitniyot. If you checked them before Pesach there is still a concern since they wouldn't be batel after Pesach starts (chozer vneyor). However, if the mixture is a liquid one then once it is nullified before Pesach it doesn't reawaken. 2) In terms of Kitniyot products being confused with Chametz products, it isn't an issue since a major effort was made to check that the kitniyot didn't have chametz in them. It is similar to the opinion of Rashi Gemara Sukkah 15a regarding the gezerah of roofing a sukkah with beams.</ref>
# Some are lenient to allow feeding Kitniyot to children below chinuch who need it. Check with one's rabbi before applying this.<ref>[http://www.hebrewbooks.org/pdfpager.aspx?req=1410&st=&pgnum=175 Shem Aryeh EH 95] writes that there's no issue with feeding a child below chinuch something (latfiso byadayim) that is only a chumra and not even a rabbinic prohibition. He is writing about not eating dried fruits on Pesach which was a certain minhag. The [http://www.hebrewbooks.org/pdfpager.aspx?req=14155&st=&pgnum=174 Sdei Chemed Chametz Umatzah 6:6] quotes it regarding Kitniyot.</ref>

==Sources==
<references/>
[[Category:Pesach]]
[[Category:Holidays]]

Kitniyot

2018-04-02T02:36:26Z

Ikesultan: /* Halachot of kitniyot */

[[File:Rice.jpg|thumb|right|"FreeDigitalPhotos.net" ]]
Kitniyot are a category of foods which Ashkenazi Jews refrain from eating during [[Pesach]].<ref>
* Background: The Gemara Pesachim (35a) writes that Chametz includes foods made with the five grains. See the [[Wheat and Grain Products]] page about the precise definition of the five grains. The says that orez and dochen (Tosfot [[Brachot]] 37a translates rice and millet) are not chametz since when used to produce bread doesn't ferment. The Rambam (Chametz UMatzah 5:1) rules that there's no issue of chametz with grains other than the five grains, such as rice, millet, or beans. Furthermore, says the Rambam, even if one were to mix those grains with hot water and make dough that rises, it is permitted since that's considered rotting and not positive fermentation.
* The Tur 453:1 writes that the minhag of his location was not to eat kitniyot on [[Pesach]]. The Rabbenu Yerucham (cited by the Beit Yosef 453:1), Rabbenu Yechiel (cited by Beit Yosef 453:1), and Shulchan Aruch 453:1 agree.
* The Smak (cited by the Beit Yosef 453:1) explains that the minhag not to eat kitniyot on [[Pesach]] is concerned that perhaps a person will be confused between a bread or cooked dish made from kitniyot and one made from the five grains. Additionally, kitniyot flour sometimes has flour of the five grains mixed in. The Darkei Moshe 453:1, codified in the Rama 453:1, writes that the Ashkenazic minhag is to not to eat kitniyot on [[Pesach]] and one shouldn't deviate from the minhag.</ref>

== Definition ==
# The Ashkenazic minhag is to avoid eating Kitniyot on [[Pesach]], however, even Ashkenazim hold that one does not have to burn or sell one's Kitniyot. <ref>The Shulchan Aruch 453:1 writes that it is permitted to eat a cooked dish made out of Kitniyot. The Rama 453:1 writes that the minhag Ashkenaz was to forbid and one shouldn't change this minhag. This is quoted by ashkenazic poskim including Darchei Moshe 453:2, Levush 453:1, Chayei Adam 127:1, Aruch Hashulchan 453:4, Elya Rabba 453:3, Prisha 453:3, Kitzur S:A, Daat Torah page 119. see also Yechave Daat 1:9 and 5:32 as well as Kaf Hachaim 453:11. Aruch Hashulchan 453:4 says that being lenient in this minhag is testimony that one does not fear Hashem or fear sin, and does not understand the ways of torah.
* This minhag is found in several rishonim with several different reasons.
* Firstly, there are some rishonim who thought that there was insufficient reason to follow this minhag of not eating kitniyot. Rabbenu Yerucham 5:3 and Tur 453:1 think that this minhag is overly stringent and difficult to understand.
* Hagahot Maimoniyot (cited by Beit Yosef 453:1) writes that there's a minhag not to eat kitniyot such as beans and lentils because it is possible to make cooked dishes from them just like grains. Also, grains are sometimes mixed up with kitniyot. He adds that mustard is also included in the minhag since it is similar to a grain. Mordechai Masechet Pesachim 2:588 cites this as well in name of the Smak. The Agur (no. 845) records a minhag not to eat kitniyot, rice, and millet since grain was sometimes mixed in.</ref> One is permitted to keep Kitniyot in one's home on [[Pesach]].<ref> Rama 453:1 </ref>
# Although some sephardic poskim say that it is preferable not to eat kitniyot, the custom among Sephardim is to eat kitniyot on [[Pesach]]. <ref> Rav Pealim 3:30, Yechave Daat 1:9 and 5:32. </ref>

==Which foods are Kitniyot?==
# The earlier Poskim mention that rice, buckwheat/kasha, millet, beans, lentils, peas, sesame seeds and mustard are included in the minhag <ref> Beis Yosef O.C. 453, Rema 453:1 & 464:1 and Mishna Brurah 453:4, 7 & 11 </ref>
# Among traditional Ashkenazi Jews, the custom during [[Passover]] is to refrain from not only products of the five grains but also kitniyot, such as other grains and legumes. Traditions of what is considered kitniyot vary from community to community but generally include maize (North American corn) <ref> Mishna Brurah 453:4 </ref>, as well as rice, peas, lentils, and beans. Many also include peanuts in this prohibition, and one source, the Chayei Adam, also includes potatoes in his list, although his opinion is not followed by any large or major groups.
# Some common foods that are Kitniyot include: Beans, Black eye peas, Buckwheat, Canola oil, Chickpeas, Coriander<ref>see, however, https://oukosher.org/passover/guidelines/food-items/kitniyot-list/</ref>, Corn, Fenugreek, Kasha, Lentils, Mustard, rapeseed oil<ref>Avnei Nezer OC 533 </ref>,Peanuts <ref>Iggeros Moshe (O.C. 3:63) assumes that peanuts are not kitnios but notes that some have a custom to be machmir. [http://www.kashrut.com/Passover/kitniot_list/ Kashrut.com] includes it as kitniyot. </ref>, Rice, Sesame seeds, String Beans, Sunflower seeds <ref> [http://www.kashrut.com/Passover/kitniot_list/ Kashrut.com] writes that the above mentioned foods are considered Kitniyot. For a full list of Kitniyot, see [http://www.kashrut.com/Passover/kitniot_list/ Kashrut.com].</ref>
# On the other hand, potatoes (see below), coffee, tea, garlic, nuts, radishes and olives and not treated as kitnios <ref> Sha’arei Teshuvah 453:1, Chayei Adam 127:7. Pri Megadim Eshel Avraham 464:1 writes that he doesn't understand why some people don't eat garlic on [[Pesach]] but nevertheless one should be stringent. </ref>
===Quinoa===
# Some say that quinoa is kitniyot, however, if there's a medical issue one may be lenient to use it on [[Pesach]]. <ref> Rav Yisrael Belsky on [http://www.ou.org/community_services/video/67558 OU Pre-Pesach Webcast 5769] between minutes 23 and 24 and on [http://www.ou.org/torah/article/oukosher_pre-pesach_webcast_5771 OU Pre-Pesach Webcast 5771] between minutes 101:30 and 103:30. Rav Moshe Feinstein did not advocate abandoning the custom, but he opposed the tendency to expand the list of forbidden kitniyot (see Igrot Moshe, Orah Hayyim 3. 63).</ref>

== Reason for prohibition ==
*From the Torah, only the five grains can become chametz and not legumes or rice. <ref>The Gemara (Pesachim 35a) states that one may only fulfill one's obligation of [[matza]] on [[Pesach]] with [[matza]] made from the five grains. The gemara explains that since the Torah contrasts [[Matza]] and chametz, anything which could ferment and become chametz may be used for [[matza]], which is only the five grains and not rice or millet. See Pesachim 114b for a proof that the Amoraim ate rice on [[Pesach]]. The Rambam (Chametz UMatza 5:1) and Shulchan Aruch 453:1 codify this gemara. See Bet Yosef 453:1 for more background of this issue.</ref>
*The Smak (Rabbi Yitzchak of Korbol) explains that products of kitniyot appear like chametz products. For example, it can be hard to distinguish between rice flour (kitniyot) and wheat flour (chametz). Therefore, to prevent confusion, all kitniyot was prohibited.
*The Beit Yosef (Rabbi Yosef Karo, 16th century, Israel) notes that since regular grains may become mixed together with kitniyot (apparently due to changes in crop cycles), one may inadvertently come to eat actual chametz.
*The origins of this practice are not clear, though two common theories are that these items are often made into products resembling chametz (e.g. cornbread), or that these items were normally stored in the same sacks as the five grains and people worried that they might become contaminated with chametz. It was also possible that crop rotations would result in the forbidden chametz grains growing in the same fields, and being mixed in with the kitniyot. Those authorities concerned with these three issues suggested that by avoiding eating kitniyot, people would be better able to avoid chametz. The Vilna Gaon (Hagaos HaGra, 453) indeed actually cites a novel source for this custom. The Gemorrah in Pesachim (40b) notes that Rava objected to the workers of the Raish Gelusa (the Exilarch) [[cooking]] a food called chasisi on [[Pesach]], since it was wont to be confused with chametz. The Tosefos explain that, according to the Aruch, chasisi are lentils, and thus, argues the Gra, establishes the basis for the concern of kitniyot.

== Halachot of kitniyot ==
# The minhag to not eat kitnios begins on Erev [[Pesach]] at the same time that one may not eat chametz <ref> Shevet HaLevi III:31 citing Chok Yaakov 471:2, Rav Elyashiv quoted in Siddur [[Pesach]] Kihilchato 16:footnote 42 </ref>. Although one may not eat kitnios, one may own and derive benefit from kitnios. Therefore, on [[Pesach]] one may keep cans of sweet corn in their property or feed millet to their parrot. Additionally, children, people who are ill, and people whose diet is otherwise restricted and must eat kitnios, are excluded from the minhag and may do so after consulting with a Rav. This halacha is quite relevant to baby formulas and nutritional supplements (e.g. Ensure) which invariably contain kitnios, and are usually used by people who have few non-kitnios choices, if any. When such foods are used on [[Pesach]] they should be prepared in special non-[[Pesach]] and non-chametz utensils, which should not be washed with the [[Pesach]] dishes. <ref> http://www.kashrut.com/Passover/Kitniyot/</ref>
# It is permitted even for Ashkenazim to eat Kosher for [[Pesach]] foods that were made in pots that were used for [[cooking]] kitniyot if it wasn't used within 24 hours. Some say that it is permitted even if it was used within 24 hours. <ref>Based on the Mishna Brurah 453:9 who says that kitniyot is nullified with a majority, the Yechave Daat 5:32 writes that vessels in which kitniyot was cooked are permitted for Ashkenazim even within 24 hours. Az Nedberu 8:20:4 and Banim Chavivim ([[Siman 17]], p. 415-9) agree. Az Nedberu 8:20:4 writes that an Ashkenazi shouldn't avoid [[lending]] his pots to a Sephardi on [[Pesach]].
[http://www.yutorah.org/lectures/lecture.cfm/788095/Rabbi_Hershel_Schachter/Hilchos_Bishul_Akum# Rabbi Hershel Schachter in a shiur on yutorah.org] (min 37-40) explains that something that is only forbidden because of a minhag, there's no rabbinic prohibition of not using a pot after 24 hours, therefore if one cooked kitniyot in a pot one may use it after 24 hours has passed. He repeated this position [https://www.yutorah.org/sidebar/lecture.cfm/898113/rabbi-hershel-schachter/inyonei-pesach-yom-tov-6-mitoch-electricity-funerals-bathing-chametz-mixtures-kitnios-mechirah-birkas-kohanim/ in another shiur (Inyanei Pesach 5778 Part 6 min 54)] based on the Shach.</ref>
# Some say that it is initially permitted for an Ashkenazic Jew to eat at a Sephardic Jew's home on Pesach and just not eat the Kitniyot even if the other food was made in pots and served on plates used for kitniyot. Others say that unless it is a close relative or in-law and it can be easily avoided one should avoid it.<ref>See Yechave Daat 5:32. [https://www.yutorah.org/sidebar/lecture.cfm/898113/rabbi-hershel-schachter/inyonei-pesach-yom-tov-6-mitoch-electricity-funerals-bathing-chametz-mixtures-kitnios-mechirah-birkas-kohanim/ Rav Hershel Schachter (Inyanei Pesach 5778 Part 6 min 56)] stated that based on the Netsiv that there's ein mevatlin isur lechatchila to buy a product that incorporates bitul it would also be forbidden to choose to eat at someone's house who eats kitniyot. However, if it is a close relative or in-laws it is permitted since it isn't nice not to go, but if it is easily avoided it should be.</ref>
# Kitnios is batel b’rov, which means that if someone accidentally put kitnios into their [[Pesach]] food, the food is b’dieved permitted assuming the food contains more non-kitnios than kitnios <ref> Rema 453:1 as per Mishna Brurah 453:9, Pri Chadash 453:1, Elya Rabbah 453:4, Shulchan Aruch Harav 453:5, Chayei Adam 127:1, Az Nedberu 8:20:4. </ref>. This means that although the food may have a pronounced taste of kitnios, the food is permitted (unless there are recognizable pieces of kitnios which haven’t been removed). Therefore, if a beverage is sweetened with aspartame made of kitnios shenishtaneh, even those people who hold that aspartame is forbidden (as explained above) may drink the beverage because the aspartame is batel b’rov in the other ingredients. Similarly, we have seen that there is a disagreement as to whether fenugreek is kitnios. Nonetheless, even those who follow the strict approach may consume maple syrup which is flavored with fenugreek (as it often is) because it is batel b’rov. Thus, although we’ve seen a number of disagreements as to whether certain foods are or aren’t kitnios, those disagreements are limited to one who wants to consume the actual item (or a hashgachah certifying someone else who is intentionally putting the ingredient into a food), but these disagreements rarely affect consumers. <ref> http://www.kashrut.com/Passover/Kitniyot/</ref>
# Some say that new tablecloths which may have been ironed with clothing starch, which could be made from Kitniyot, should be laundered in hot water in order to remove the starch. <ref>Nitei Gavriel ([[Pesach]] 77:17)</ref>
# Some poskim say that if a Sephardi wants to eat kitniyot but his custom earlier was not to then he should perform a [[hatarat nedarim]]. <ref> Haggadah of Rav Elyashiv page 12 </ref>
# Some poskim are lenient to allow Ashkenazim to eat processed foods with a minority of Kitniyot ingredients which aren't recognizable.<ref>[http://www.hebrewbooks.org/pdfpager.aspx?req=1024&st=&pgnum=55 Rav Yitzchak Elchanan in Bear Yitzchak 11] writes that a mixture of Kitniyot ingredients which was made before Pesach is permitted for Ashkenazim. He explains that this is permitted for both reasons for which Kitnityot were forbidden: 1) Chametz grains sometimes get mixed up in the kitniyot. If you checked them before Pesach there is still a concern since they wouldn't be batel after Pesach starts (chozer vneyor). However, if the mixture is a liquid one then once it is nullified before Pesach it doesn't reawaken. 2) In terms of Kitniyot products being confused with Chametz products, it isn't an issue since a major effort was made to check that the kitniyot didn't have chametz in them. It is similar to the opinion of Rashi Gemara Sukkah 15a regarding the gezerah of roofing a sukkah with beams.</ref>

==Sources==
<references/>
[[Category:Pesach]]
[[Category:Holidays]]

Birkat Hamazon

2018-03-28T17:09:16Z

Ikesultan: /* If one is in doubt if one said Birkat HaMazon */

[[Birkat HaMazon]] is a special prayer said after eating a meal with bread, thanking God for the food He has given us, as well as beseeching Him to keep providing for us, among other [[Tefillah|Tefillot]]. It contains several blessings, composed by numerous people, including Moshe Rabbeinu, Yehoshua, King David, and Rabban Gamliel. Special insertions are made for the [[Yom tov|Yamim Tovim]], [[Shabbat]], [[Chanukah]], and [[Purim]].
==Preparations for Birkat HaMazon==
# One must not remove the tablecloth or the bread from the table until after those who have eaten have recited Birkat HaMazon. <ref> Yalkut Yosef, Berachot II, 180:1 </ref>
# One should leave bread on the table or else he will never experience Hashem's blessing. <ref> Yalkut Yosef, Berachot II, 180:2 </ref>
# If one eats a sandwich and is not seated at a table then he should leave some bread in his lunch box for Birkat HaMazon so that it will be possible for Hashem's blessing to come to him. Nowadays, it is sufficient to leave crumbs for this purpose. <ref> Yalkut Yosef, Berachot II, 180:3 </ref>

==Interruptions in Birkat HaMazon==
# One shouldn’t interrupt Birkat HaMazon at all to answer or greet someone. <Ref>S”A 183:8 writes that some say that in regards to greeting or answering someone Birkat HaMazon is judged like [[Shemona Esreh]] when one doesn't interrupt to answer anyone. Halacha Brurah 183:28 writes that this opinion quoted in Shulchan Aruch is accepted as Halacha. The Mishna Brurahh 183:1 explains that Birkat HaMazon is similar to [[Shemona Esreh]] in that it may only be said in one place and not while one is moving. </ref>
# According to Ashkenazim, one should finish before the mezamen (the one who lead the [[Zimmun]]) finishes each Bracha so that one can answer [[Amen]] to his Bracha, however, the Sephardic minhag is not to answer [[Amen]] during Birkat HaMazon.<ref>Halacha Brurah 183:27</ref>
# One shouldn't interrupt in the first three [[Brachot]] of Birkat HaMazon to answer [[Kaddish]], [[Kedusha]], or [[Barchu]], however, in the middle of the fourth Bracha one may answer [[Kaddish]] or [[Kedusha]] as long as one already said Baruch Atta Hashem Elokenu Melech HaOlam and part of the middle of the Bracha. <ref>Yabia Omer 1:11, Yalkut Yosef 183:5</ref>
# It is proper not to interrupt in middle of the Harachaman section of Birkat HaMazon, however, according to the strict halacha it is permissible to interrupt at that point, yet if one is [[making Birkat HaMazon over wine]] one shouldn't interrupt.<ref>Yalkut Yosef (vol 3, p 265)</ref>
# It is permissible to answer [[Kaddish]], [[Kedusha]], or [[Amen]] to a Bracha in the Harachaman section of Birkat HaMazon.<Ref>Yalkut Yosef (vol 3, p 265)</ref>

==Saying it sitting==
# One should sit during Birkat HaMazon whether one ate while seated or standing for at least the four [[Brachot]] of Birkat HaMazon. <Ref>S”A 183:9, Mishna Brurah 183:31, Tosafot [[Berachot]] 51b, Chazon Ovadia [[Berachot]] page 84 , Kitzur Shulchan Aruch 44:6</ref>
# If one was traveling on the road and ate while traveling he may say Birkat HaMazon also while traveling. <Ref>S”A 183:11, Mishna Brurah 183:36 </ref>
# One should sit while making a [[Bracha Achat Mein Shalosh]] at least when it’s for [[Mezonot]] ([[Al HaMichya]]). <Ref>S”A 183:10, Mishna Brurah 183:35 quoting the Gra </ref>
# It’s forbidden to say Birkat HaMazon or any Bracha while doing work. <Ref>S”A 183:12, Mishna Brurah 183:37 </ref>

==If one left where one ate==
# If one ate and left that place intentionally, one must return to the place where one ate and if one made Birkat HaMazon in the second place one has fulfilled one’s obligation after the fact. If one ate and left that place unintentionally, one should return to the place where one ate unless there’s a great need. <Ref>S”A 184:1, Mishna Brurah 184:5, 184:7 </ref>
# This is only the case if one doesn’t have bread with him in the second place, however, if one has bread in the second place, one may eat it there (eat a piece even if it’s less than a [[Kezayit]]) and then make Birkat HaMazon there. (This doesn’t mean that one may leave one’s place initially but only in a after the fact situation.) <Ref>S”A 184:2 </ref>
# According to Ashkenazim, [[Al HaMichya]] should be said in the place where one ate and so if one left it would have the same law as Birkat HaMazon. <Ref>Mishna Brurah 184:12 quoting the Gra </ref>
==If one is in doubt if one said Birkat HaMazon==
# If one ate and was full and now is unsure whether one said Birkat HaMazon, preferably one should have another [[Kezayit]] (upon which one should wash and say [[HaMotzei]]) and then say Birkat HaMazon, however, the strict law is that one should said Birkat HaMazon in cases of doubt. <Ref>Shulchan Aruch 184:4, Mishna Brurah 184:15, Kaf HaChaim 184:15, Yalkut Yosef 184:3</ref> Some say that if a person was full because of all of the food he ate and not because of the bread alone he shouldn't repeat Birkat Hamazon if he's in doubt. Others don't distinguish.<ref>
* Pri Megadim E"A 184:8 has a doubt whether someone who was full because of the rest of the food he ate is obligated in Birkat Hamazon Biblically or he is only Biblically obligated if he is full because of the bread. Tzlach Brachot 48a s.v. mdkatal assumes like the second explanation of the Pri Megadim. Biur Halacha 184:6 s.v. bkezayit cites the Pri Megadim but discusses whether the Radvaz 6:2224 (cited by Shaarei Teshuva 197) is a proof against the Pri Megadim. The Radvaz says that if one completed becoming full on bread he is Biblically obligated to say Birkat Hamazon and he isn't clear whether one started to eat other food or bread as part of another meal. Chazon Ish OC 34:3 agreed with the Pri Megadim and says that one isn't Biblically obligated unless one is primarily full on the bread. Daf Al Hadaf Brachot 48a cites Kitvei Madmor Mgur 33 from the Sfat Emet who rejects the proof from Brachot 48a and sides with the Pri Megadim. Divrei Shalom OC 2:46 has the same rejection.
* Daf Al Hadaf Brachot 48a cites Kovetz Bet Aharaon Vyisrael 16:5:9 who tries to prove that all foods combine to a Biblical obligation of Birkat Hamazon from Rashi (though Rashi is in disagreement with the Bahag). Also cited there are the Halachot Ketanot 2:227 and Keren Ldovid 48 who agree. Baal Hameor Brachot 29a s.v. amar seems to be a clear proof against the Pri Megadim. Divrei Shalom shows how the Baal Hameor might not be a proof. Igrot Moshe OC 4:41 agrees with Halachot Ketanot. Halacha Brurah (Otzrot Yosef 7:6) holds that although it is a dispute if one is in doubt one should repeat Birkat Hamazon since there is a safek safeka, since some rishonim hold that eating a kezayit generates a Biblical obligation, and even according to the other rishonim some hold that all of the foods in the meal combine to a Biblical obligation. He quotes that his father in Halichot olam (v. 2 Chukkat n. 6), Yechava Daat 6:10 in note, and Chazon Ovadia Brachot p. 238 agrees.
* Based on the Pri Megadim, Divrei Shalom concludes that if a person has a doubt if he said Birkat Hamazon and was only full because of the other foods and not just because of the bread he shouldn't repeat the Birkat Hamazon. Ben Ish Chai Chukkat 10, Kaf Hachaim 184:24, and Or Letzion 2:13:6 agree.</ref>
# If a person ate bread and is full but is in doubt whether he said Birkat HaMazon, one must go back and say Birkat HaMazon. According to Ashkenazim, one should say the entire Birkat HaMazon, whereas according to Sephardim, one should only say the first 3 [[Brachot]]. <Ref> Shulchan Aruch 184:4 rules that if a person is in doubt whether he said Birkat HaMazon he has to go back and say it since Birkat HaMazon is deoraitta we don’t apply the general rule of Safek [[Brachot]] Lehakel. Mishna Brurah 184:13 based on Magen Avraham 184:7 comments that when one repeats the [[benching]] one must say all four [[Brachot]] even though the fourth one is only derabbanan so that people don’t disregard its importance. see also Pri Chadash 209 who brings a different reason that you should recite even the 4th beracha. However, the Sephardic acharonim including the Kaf HaChaim (184:15), Sh"t Ohr Letzion 2:13:4, and Yalkut Yosef ([[Brachot]] pg 282) argue that since the fourth Bracha is derabbanan we apply the rule of Safek [[Brachot]] without concern for a remote possibility of those who will degrade the fourth Bracha. </ref>
# If a person ate a [[Kezayit]] of bread but wasn’t full, and now is in doubt whether he said Birkat HaMazon he shouldn’t go back and make Birkat HaMazon, but it’s preferable to wash again, make [[Hamotzei]], eat a [[Kezayit]] and make Birkat HaMazon. <Ref> Shulchan Aruch 184:4. Mishna Brurah 184:15 writes that according to many Rishonim only if one ate and is full is one Biblically obligated, therefore if one only had a [[Kezayit]] and is in doubt whether he said Birkat HaMazon one shouldn’t go back and say it out of doubt, rather it’s preferable to wash again, make [[hamotzei]], eat a [[Kezayit]] and make Birkat HaMazon. This is also the opinion of Yalkut Yosef ([[Brachot]] 286, 184:5) and Yabia Omer OC 8:22:13.
* Rashi Brachot 48a s.v. cites the Bahag that a person isn't obligated Biblically to recite Birkat Hamazon unless one was full. Rabbinically one is obligated once one ate a kezayit. Rashi agree with the Bahag about that. Tosfot 48a s.v. ad, Tosfot Sukkah 26b s.v. vlo agree, Rosh Brachot 7:24, and Rambam Brachot 1:1 agree. However, Rashba Brachot 48a s.v. ha holds that there's a Biblical obligation to recite Birkat Hamazon even if one just ate a kezayit and it doesn't depend on whether one was full.</ref>
# If a person ate bread and is still thirsty because he didn't drink enough during the meal and now has a doubt whether he said Birkat HaMazon, some say he should repeat Birkat HaMazon and some say not to repeat it. <ref> Yalkut Yosef ([[Brachot]] pg 289, 184:8) writes that since the opinion of Shulchan Aruch is that even if one is still thirsty the obligation of Birkat HaMazon is Deoritta, in cases of doubt one should go back and say Birkat HaMazon. However, Kaf HaChaim 184:26, Ben Ish Chai, and Or Letzion 13:6 hold that since there's an opinion that Birkat HaMazon is only Derabbanan if one is still thirsty one shouldn't go back and say Birkat HaMazon. Rama 197:4 cites the opinion of the Mordechai that if one was thirsty and didn't drink one's obligation in Birchat Hamazon is only rabbinic. He is only concerned for his opinion initially.</ref>
# A woman who ate bread and is unsure whether she said Birkat HaMazon, she should hear it from someone else or wash again and make another [[HaMotzei]] to remove herself from doubt. However, if that's impossible, Ashkenazim hold that she may say Birkat HaMazon, but according to Sephardim she is not supposed Birkat HaMazon out of doubt. <ref> Ben Ish Chai Chukat 9, Kaf HaChaim 184:25, Sh"t Ohr Letzion 2:13:4, [[Rabbi Ovadyah Yosef]] in Sh"t Yacheve Daat 6:10, and Halacha Brurah 184:10 (explained in Sh"t Otzerot Yosef 7:7) hold that a woman is possibly obligated Deoritta (Brachot 20b) and so in a case of doubt we revert to the rule of Safek [[Brachot]] and so a woman wouldn't return and make the bracha. However, the Mishna Brurah 186:3 holds that there's enough to rely on for a woman to go back and make Birkat HaMazon if she wants. This is also the opinion of Rabbi Binyamin Zilber quoted in VeZot HaBracha (pg 351).
* [http://www.hebrewbooks.org/pdfpager.aspx?req=19550&st=&pgnum=33 Teshuva M'ahava 2:234] writes that since it is a safek safeka (similar to the case of Shach's klalei safekot YD 110:16) the woman should be exempt like the Pri Megadim 186 E"A writes about this case. Halacha Brurah (Otzrot Yosef 7:7) has the same logic. However, he believes that she should make the birkat hamazon since (1) according to the Rif she's obligated to recite birkat hamazon from the Torah, (2) even if it is a safek if she's obligated like the Rambam, perhaps she can recite the bracha since potentially making a bracha levatala is only derabbanan and (3) fulfilling a mitzvah which is the bracha itself when there is a doubt and a potential Biblical obligation is permitted even according to the Rambam. His conclusion is that she can recite the birkat hamazon but it is better for her to eat more and repeat birkat hamazon or to read the birkat hamazon without enunciating the words with her lips (hirhur). </ref>

==How long does one have to say Birkat HaMazon?==
{{How Long Does One Have to Recite Birkat Hamazon}}

==Minimum amount of bread==
# One is not obligated to recite Birkat HaMazon unless one eat a minimum of a [[Kezayit]] of bread. <Ref>S”A 168:9, 184:6, and 210:1 </ref> The amount of bread necessary in order to make [[HaMotzei]] and [[Netilat_Yadayim_for_a_meal|Netilat Yadayim]] are discussed in the articles specific to those topics.
# How large is a kzayit of bread? According to Ashkenazim the [[Kezayit]] is slightly less than one ounze of volume. A good approximation is half the center piece of a 1 lb rye bread. <ref> Halachos of [[Brachos]] Addendum 1, pg 246 </ref> According to Sephardim the [[Kezayit]] is 27 grams in weight. <ref> Yalkut Yosef 158:4 </ref> For more specific halachot about [[Kezayit]], see the [[Halachot of Kezayit]].

==In any language==
# It’s preferable to say Birkat HaMazon in Hebrew, but strictly speaking it is permissible to say it in any language one understands. <Ref>S”A 185:1, Mishna Brurah 185:1 </ref>
==Saying it aloud==
# One should say Birkat HaMazon loud enough that one can hear oneself say the words, however if one said it quietly one fulfills one’s obligation as long as one enunciated the words with one’s lips and didn’t just read or think it. <ref>S”A 185:2, Mishna Brurah 185:2, Chazon Ovadia [[Berachot]] page 94, Mikor Chaim 101:2. Birkei Yosef 185:2 as well as the Shaare Teshuva 185:1 say in the name of the Sefer Charedim that if you cannot hear yourself most poskim hold that you didn't fulfill your obligation and based on that the Chesed La'alafim 185:1 and Ben Ish Chai Chukat 7 says that you should eat more bread and say [[birkat hamazon]]. However, Chacham Ovadia Yosef in Chazon Ovadia [[Berachot]] page 94-95 says this is based on a mistaken understanding of the sefer charedim and most poskim including rif, rambam, rosh, behag, sheiltot, eshkol, Smag, Raah, Meir, Ra'avyah, Or Zarua, Rabbeinu Yerucham, Orchot Chayim, Riaz, Tur and Shulchan Aruch all hold that you have fulfilled your obligation as long as you enunciated the words with your lips and therefore you wouldn't need to go back to eat more bread. </ref>
# It’s better to say Birkat HaMazon out loud in order to inspire having proper intent and also on [[Shabbat]] and [[Yom Tov]] it’ll help make sure one doesn’t forget adding the appropriate paragraphs. <Ref>Mishna Brurah 185:3 </ref>

==Reciting Birkat Hamazon in the Presence of Feces or Urine==
# It’s forbidden to say any Bracha or Torah within 4 [[amot]] of feces. However, after the fact, if one said Birkat HaMazon one should say Birkat HaMazon again, but if one said Birkat Mazon within 4 [[amot]] of urine one doesn’t go back to make Birkat Hamazon. <Ref>S”A 185:4, Mishna Brurah 185:7-8 </ref>

==Who's obligated to say Birkat HaMazon==
# There is a dispute whether women are obligated in Birkat HaMazon on Torah level or only Rabbinically. Therefore, if a woman ate bread and is full and is now unsure whether she said Birkat HaMazon, there’s is a dispute whether she should say it to be sure and there’s what to rely on to make it to be sure. Additionally, a woman can fulfill the obligation of a man if he listens to her Birkat HaMazon, however, she shouldn’t fulfill his obligation if the man ate to satisfaction but rather one if he ate a [[Kezayit]] and not to satisfaction. <Ref>Shulchan Aruch 186:1, Mishna Brurah 186:3. See Shitat HaKadmonim (last page of bava kama) referenced on the [[Mitzvot_Aseh_SheHazman_Grama]] page regarding the obligation of women in Birkat HaMazon. </ref>
# A child, who isn't yet [[Bar Mitzvah]]'ed, is obligated to say Birkat HaMazon on a derabbanan level because of [[Chinuch]]. <ref>Shulchan Aruch 186:2. Rav Moshe HaLevi (Birkat Hashem v. 2, p. 317) writes that after the fact a child who said the Birkat HaMazon in order to fulfill the obligation of an adult has fulfilled his obligation. Rabbi Mansour on [http://www.dailyhalacha.com/displayRead.asp?readID=1584 dailyhalacha.com] quotes this as halacha. </ref>Therefore, a child can't fulfill the obligation of an adult who doesn't know how to say Birkat HaMazon unless the adult didn't eat until he was satisfied, otherwise the adult is obligated on a deoritta level to say Birkat HaMazon and can't fulfill his obligation with that of a child.<ref>Shulchan Aruch 186:2. Mishna Brurah 186:6 writes that a child shouldn't fulfill the obligation of a woman because perhaps the woman's obligation is deoritta whereas the child's is only derabbanan. Mishna Brurah 186:7 adds that there is a dispute whether a child who didn't eat to satisfaction can fulfill the obligation of an adult considering that the child is only obligation by force of two derabbanan factors. He concludes that one should be stringent. </ref>
# Some say that children from the age of 6 should say Birkat Hamazon. <ref>[http://www.dailyhalacha.com/displayRead.asp?readID=1584 Rabbi Mansour on dailyhalacha.com] writes that parents should ensure that children from the age of 6 say Birkat HaMazon.</ref>

==One Who Does Not Know Birkat HaMazon In Its Entirety==
# If one only knows the first three [[Brachot]] of Birkat HaMazon one should say those [[Brachot]], however, if one only knows some of the first three [[Brachot]] but not all of them, according to Sephardim, he shouldn’t say Birkat HaMazon at all, but according to Ashkenazim, if he was full then he should say the [[Brachot]] he knows. <Ref>Shulchan Aruch OC 194:3, Mishna Brurah 194:13 </ref>
==Bracha of the Guest==
# A guest should bless the homeowner who provided the food for the meal.<ref>Gemara Brachot 46a. Smag Asin 27 and Avudraham (Birchat Halechem s.v. vamrinan) cite a source from chazal that learns the idea of blessing the homeowner from the pasuk ואכלת ושבעת וברכת את ה' that את includes the bracha of a guest for the homeowner. Encyclopedia Talmudimit (Orach fnt. 72) cites the same from the Roke'ach 319.</ref> The Ashkenazic minhag is to recite shortened bracha "הרחמן הוא יברך את בעל הבית הזה" but it is better to recite the full text of the bracha "יהי רצון שלא יבוש ולא יכלם בעל הבית הזה לא בעולם הזה ולא בעולם הבא ויצליח בכל נכסיו ויהיו נכסיו מוצלחים וקרובים לעיר ולא ישלוט שטן במעשי ידיו ואל יזדקק לפניו שום דבר חטא והרהור עון מעתה ועד עולם".<ref>The full text is found in the Gemara Brachot 46a and is codified by Shulchan Aruch 201:1. The Mishna Brurah 201:5 points out that the minhag is to recite a shortened text of the bracha but really we should recite the longer one. Piskei Teshuvot 201 fnt. 9 cites the Teshuvot Vehanhagot 2:122 writes that the Griz was careful to say the text of the Gemara. He also cites the Sidur Yavetz who disapproves of the shortened text.</ref>
# Some say that children should recite the bracha of guests for their parents, whether they're unmarried<ref>Magen Avraham 201:2, Kaf Hachaim 201:13, Piskei Teshuvot 201:1, Vezot Habracha p. 143 quoting Rav Elyashiv</ref> or married.<ref>Piskei Teshuvot 201:1 in clarifying the Magen Avraham.</ref>
# It applies equally to the one leading the zimun and everyone else.<ref>Aruch Hashulchan 201:3, Ben Ish Chai (Shana Rishona Shalach 24). Shaar Hatziyun 201:15 also writes that he doesn't know why the Magen Avraham holds that it only applies to the one leading the zimun but the minhag is that everyone says it.</ref>
# Someone paying for his meal doesn't need to recite the bracha of a guest.<ref>Magen Avraham 201:2, Kaf Hachaim 201:11, Aruch Hashulchan 201:2</ref>
# Some say that yeshiva students eating a meal paid for by the donors to the yeshiva should say the bracha of a guest for the donors.<ref>Or Letzion 2:46:33</ref> Others however hold that they are exempt.<ref>Vezot Habracha p. 143 quotes Rav Elyashiv as saying that the yeshiva students are exempt since there's no specific homeowner. Shevet Halevi 11:51 writes that the yeshiva students are exempt since we don't fulfill others in birkat hamazon with zimun and maybe there's no obligation of a bracha of a guest today and also the homeowners don't eat with the students. See there for more reasons. He concludes that they are exempt from the actual text but should still bless the donors out of gratitude. Piskei Teshuvot 201 fnt. 5 points out that according to the Shulchan Aruch Harav 201:4 that there's no obligation of a bracha of a guest when the homeowner isn't eating with them.</ref>
# Someone who had his meal sponsored and is now eating in another place according to some poskim he should nonetheless recite the bracha of a guest on behalf of the one who paid for the meal.<ref>The Piskei Teshuvot 201:1 cites the Mekor Chaim of Chovot Yair 193:3 that a guest should recite the bracha even if the homeowner isn't there.</ref> Others say that he's exempt.<ref>Shulchan Aruch Harav 201:4 writes that a guest is exempt if he's not in front of the homeowner. Vezot Habracha p. 143 quotes Rav Mordechai Eliyahu that the minhag is only to recite the bracha of a guest when eating with the homeowner.</ref>
# The minhag is to say the bracha of a guest after the harachaman's.<ref>Vezot Habracha p. 143 citing Rav Mordechai Eliyahu</ref> However, some say that it is should be said immediately after the fourth bracha.<ref>Griz (Likutei Hagriz 2:13 cited by Dirshu 201:5), Bet Baruch 125 cited by Vezot Habracha p. 143</ref>
# The bracha of a guest is said on Shabbat and Yom Tov and it isn't considered asking requests on Shabbat since it is part of the regular brachot we say everyday.<ref>Divrei Shalom 2:49 based on Bet Yosef 188:4 quoting the Shibolei Haleket</ref>

==Making Birkat HaMazon Over Wine==
# It’s preferable to make a Birkat HaMazon over a cup of wine when making a [[Zimmun]] of three. <Ref>S”A 182:1, Kitzur Shulchan Aruch 45:1, Mishna Brurah 182:4 </ref>
# When reciting Birkat Hamazon over a cup of wine, one should raise up the cup of wine a [[Tefach]].<ref>S”A 183:4 states that when making Birkat Hamazon over a cup of wine one should raise it up a [[Tefach]].</ref>
# However, if one doesn’t have wine in the house one may use Chamer Medina (a drink which is drunk in the country but isn’t water). <Ref>Kitzur Shulchan Aruch 45:1, Mishna Brurah 182:14 </ref>
# If one drank from the cup of wine the cup is considered tainted and unfit for making on it Birkat HaMazon until one fixes it by filling it up with wine or water. <Ref>S”S 182:3 and 182:6</ref>
# The cup used in [[making Birkat HaMazon over wine]] should be washed out in the inside and outside before it is used, however, if it is already clean it doesn't need to be cleaned.<ref>Shulchan Aruch 183:1</ref>
# The cup of wine should be filled up completely. <Ref>Rama 183:2</ref>
# The cup of wine must have a [[Reviyit]] as a minimum, but it is preferable to have it filled up completely. Some have the practice to fill it up so that it spills over the sides and some don't fill it up so much that it spills over. <ref>Rama 183:2, Mishna Brurah 183:9</ref>

==Regarding Reciting Birkat Hamazon While Drunk==
# [[Avoiding Davening After Drinking Intoxicating Beverages]]

==Clearing the Table==
# One should leave some bread on the table why he says [[birkat hamazon]]. <ref> Contemporary Questions in Halacha and Hashkafa pg. 90, Shulchan Aruch 180:2 based on the Gemara in Sanhedrin 92a which says that if you don't leave bread on the table you will not see a sign of blessing. Mishna Brurah 180:2 writes that this is so we can have bread ready in case poor people come in hungry. </ref> If no bread remains one should place some other bread on the table. <ref> [http://www.dailyhalacha.com/Display.asp?ClipID=2588 Rabbi Eli Mansour] </ref>
# Some have the practice of removing the knife before birkat hamazon. <ref> Shulchan Aruch 180:5, see [http://www.dailyhalacha.com/Display.asp?ClipDate=5/20/2009 for several different explanations of this custom </ref> This applies on Shabbat and weekdays, and with plastic or metal knives. <ref> [http://www.dailyhalacha.com/Display.asp?ClipDate=5/20/2009 Rabbi Eli Mansour] </ref> This is not necessary for al hamichya of boreh nefashot after a snack <ref> Sh"t Rivivot Ephraim 1:136:2 </ref>

==Text==
===Magdil/Migdol===
# The practice is that on days [[Musaf]] is not recited in davening, the pasuk recited at the end of Birkat Hamazon is recited as magdil (מגדיל) yeshuot malko, while on days that [[Musaf]] is recited, it is changed to Migdol (מגדול) yeshuot malko. <ref> Ben Ish Chai Year 1, Parashat Chukat: Halacha 19 writes that this is based on mystical reasons </ref>
# At the end of [[Birkat HaMazon]] for [[Melava Malka]], some authorities hold that one should say say "migdol yishuot malko" like on [[shabbat]] itself, instead of "magdil yishuot"<ref> Kaf Hachaim 189:11</ref>, while others say that one should say the regular "magdil yishuot" on [[Melava Malka]] just like during the week. <ref>Yalkut Yosef (Kitzur Shulchan Aruch 300:4) </ref>

==Related Pages==
*[[Bracha Achrona]]
==Sources==
<references/>
[[Category:Brachot]]