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Birkat HaGomel

2026-02-06T19:33:19Z

Mpg613: corrected mistake and added link

In the times of the Beit Hamikdash, a person who survived a potentially life-threatening situation brought a Korban Todah, a Thanksgiving Offering, to express his gratitude to Hashem.<ref>Vayikra 7:12</ref> Nowadays, when the Beit Hamikdash no longer stands and offerings cannot be brought on the altar, we substitute a public proclamation of gratitude to Hashem for an offering. A survivor from a life endangering situation as defined by the Gemara recites Birkat hagomel in gratitude.

==bracha==
[[File:Hagomel.jpg|center|500px]]

==Obligation==

#Some say that Birkat hagomel is non-obligatory and only optional, however, others argue that it's an absolute obligation. Nonetheless, all agree that given the opportunity, one should be careful to make this bracha properly.<ref>The source of Birkat HaGomel is the Gemara [[Brachot]] 54b which states that one who has completed a sea voyage, traveled through the desert, has been sick and healed, or was imprisoned and freed should thank Hashem in the form of Birkat HaGomel all based on the pasuk “They strayed in the wilderness, in the desolation of the road… Hungry as well as thirsty… They rise heavenward, they descend to the depths.” (Tehillim 107:4,5, and 26). According to the Magen Avraham (OC 219:1), Birkat Hagomel, like the Korban Todah, is non obligatory but rather optional. The Peri Megadim (OC 219:1) argues that it is obligatory. Nevertheless, all poskim (Chasam Sofer O.C. 51, Minchas Yitzchok 4:11-9) urge one to be careful to fulfill this mitzvah given the opportunity. </ref>

===Women===

#The Ashkenazic minhag is that women don’t make hagomel <ref>Mishna Brurah 219:3, Sh"t Halachot Ketanot 2:161, Aruch Hashulchan 219:6, Sh"t Beer Moshe 4:22. see also Sh"t Teshuvot Vihanhagot 4:53. See also Iggerot Mosh 5:14 where argues with those who claim that she should say it in front of ten women and instead suggests saying it in front of one person. If she is married, it should be her husband. </ref> Sephardic women, however, do recite hagomel.<ref>Yalkut Yosef 219:7 (and [[Brachot]] p. 572), Sh"t Yechave Daat 4:14-15, Sh"t Yabia Omer 8:23:15, [http://halachayomit.co.il/EnglishDisplayRead.asp?readID=1833 HalachaYomit.co.il] write that women do recite Hagomel. Kaf Hachaim 219:3 writes that it should only be recited in front of ten male relatives and adds that if there aren't ten men, it should be recited without shem umalchut. See also [https://he.wikisource.org/wiki/%D7%91%D7%90%22%D7%97_%D7%A9%D7%A0%D7%94_%D7%A8%D7%90%D7%A9%D7%95%D7%A0%D7%94_%D7%A2%D7%A7%D7%91#%D7%94 Ben Ish Chai Shana Rishona Parashat Ekev §5] </ref> A woman who has the custom to recite it should wait seven days after giving birth to do so.<ref>Kaf Hachaim 219:7 </ref>
#In a shul a woman can recite it from the women's section since it is under the same roof.<ref>Rav Ovadia Yosef in Yabia Omer OC 8:15:15 explains that although the women's section is usually a separate domain because of a partition that is ten tefachim tall and the minyan isn't in her presence, nonetheless, she can recite the bracha relying on the opinion of the Rabbenu Peretz (Hagahot Smak Eruvin 72) that it is considered one room since the mechitza doesn't reach the ceiling.</ref>
#According to Ashkenazim, if a women who gave birth happens to be in front of a [[minyan]] some say that she may say hagomel.<ref>Rav Shlomo Zalman Auerbach in Halichot Shlomo 23:4 and Vezot HaBracha (pg 158). Torat HaYoledet 62:5 writes that the minhag of Yerushalayim is that a woman who gave birth recites hagomel in front of ten men, however, some have the minhag not to say hagomel since it requires a public declaration in front of a minyan.</ref>

===Children===

#According to many, a child is not required to recite this bracha until he reaches the age of Bar Mitzvah.<ref>Mishna Brurah 219:3, Yalkut Yosef 219:3. Rav Simcha Bunim Cohen (Children in Halacha page 23)</ref> Some say that even a child should say this bracha if he reaches the age of ''chinuch''.<ref>Reb Akiva Eiger O.C. 219 quotes one opinion that a child should make this bracha. Ben Ish Chay Parshat Eikev Shana 1 Halacha 4 also says one should make this bracha. If there is no common custom, then in deference to those who argue, he recommends saying the bracha without the Name of God.</ref>

==Events that Obligate One to Recite Birkat hagomel==

#The four people who are obligated to make the bracha are
##Someone who was freed from jail
##Someone who was sick and was healed
##Someone who traveled at sea
##Someone who traveled in the desert.<ref>The Gemara ([[Brachot]] 54b) states that the four people who are obligated to say the Bracha of HaGomel are one who was freed from jail, one who was sick and was healed, one who travel at sea, and one who traveled in the desert. The Gemara learns it from the pasuk in tehillim “They strayed in the wilderness, in the desolation of the road… Hungry as well as thirsty… They rise heavenward, they descend to the depths.” (Tehillim 107:4-5, 26). The acronym for this in hebrew is Chayim. The Rambam ([[Brachot]] 10:8), S”A 219:1, and Kitzur Shulchan Aruch 61:1 codify this as halacha. </ref>
#Some say that anyone who was in near mortal danger such as someone saved from a wall collapsing, a lion attack, a goring ox, or a band of thieves at night, must make a bracha. The ashkenazic minhag follows this opinion.<ref>S”A 219:9 quotes this opinion. Magen Avraham 219:10 and Mishna Brurah 219:32 write that the Ashkenazic minhag follows this opinion.</ref> For specific situations, see a posek.<ref>See also Piskei Teshuvot 218, Halichot Shlomo 23:1 </ref>
#Someone who was in danger because he was shot at but they missed, according to Ashkenazim, recites hagomel.<ref>Piskei Teshuvot 218:10 s.v. vchen</ref> Similarly, a soldier returning from war should recite hagomel, according to Ashkenazim.<ref>Piskei Teshuvot 218:10:2 s.v. vchen</ref>
#One who has been saved from multiple forms of danger only recites the bracha once.<ref>Mishna Brurah 219:3 </ref>

===Released from Jail===

#The Minhag Ashkenaz is not to make Birkat hagomel for being let out of jail nowadays because of the lack of danger involved in staying in jail.<ref>Beiur Halacha 219 s.v. Chavush </ref> Nonetheless the Sephardic minhag is to make it for being let out of jail even if there was no danger in staying in jail.<ref>Kaf HaChaim 219:11, Piskei Teshuvot 219:6, Hazon Ovadia, Page 358 </ref>

===Recovering from Sickness===

#For sickness that’s of potential mortal danger, Birkat hagomel is required when healed. According to Ashkenazim, for sickness that’s non-mortal but confines a person to bed for 3 days or more requires a brachat hagomel when healed.<ref>Rama 219:8 Mishna Brurah 219:28. This is the opinion that the Tur 219 quotes from the Raavad. </ref> According to Sephardim, for any sickness which confines a person to bed for any amount of time requires Birkat hagomel when healed.<ref>Taz 219:5, Yalkut Yosef ([[Brachot]] pg 583 and 758), Hazon Ovadia, Page 371. This is the opinion that the Tur 219 quotes from Rambam. </ref>
#A person who donated an organ does not say Birkat hagomel with Hashem's name after healing from the surgery, however, one may say it without Hashem's name.<ref>Sh"t Tzitz Eliezer 10:23 </ref>

===One Who Traveled at Sea===

#Sephardim hold that one who swims in the sea, even the Sea of Galilee, which is near a residential area, and even if there is a lifeguard present, recites Birkat hagomel.<ref>Hazon Ovadia, Page 363 </ref> However, Ashkenazim hold that no bracha is recited.<ref>Ashrei Ha'ish 40:14</ref>
#Someone who went in a boat to travel from one place to another, whether it was for work or a vacation, must recite hagomel, even if it was in a cruise or another large ship. However, if the boat ride was for less than 72 minutes or was close to shore so that he could see the shore the entire time he does not recite hagomel.<ref>Halacha Brurah 219:24</ref>

=== Flying in an Airplane ===

# Many poskim hold that a person who flies an airplane over the ocean should recite hagomel.<ref>Rav Elyashiv (Ashrei Ha'ish 40:15), Tzitz Eliezer 11:14</ref> Some say that the recites hagomel even if he flew over the ground and not an ocean.<ref>Rav Moshe Feinstein (Practical Halachos v. 2 p. 234, cited by Rabbi Cohen)</ref>

===Traveling From City to City===

#Ashkenazim hold that no bracha is made for traveling from city to city unless there’s a lot of wild animals or thieves. However, Sephardim hold that any travel from city to city obligates a bracha if the trip was a Parsah (72 minutes).<ref>S”A 219:7, Yalkut Yosef 219:17, Hazon Ovadia, Page 364. Ramban [[Berachot]] 54b says that one has to say hagomel for traveling the minimum distance, regardless of the extent of the danger involved because the Yerushalmi in [[Berachot]] 4:4 says all roads are assumed to be dangerous. Meiri on [[Berachot]] 54b quotes an opinion with which he himself disagrees that claims that it is only recited if one encountered serious danger during the traveling. Talmidei Rabbeinu Yona on the Dapei HaRif 43a on [[Berachot]] quote the custom of the French rabbis saying that one should only recite it when they travel on a dangerous road even if they don't encounter any trouble and this is quoted in Shulchan Aruch 219:7 as the practice of the germans and french. </ref>
#Some say not to make brachat hagomel for traveling on an airplane since it’s considered safe, however, many hold that hagomel is required and such is the minhag.<ref>*Vezot HaBracha pg 158 quotes Rav Shlomo Zalman (Halichot Shlomo [[Tefilla]] 23:5) and Rav Moshe Feinstein (Iggerot Moshe 2:59) as requiring a Bracha, and Minchat Yitzchak (2:47) as arguing. The Minchat Yitzchak's logic is that hagomel is only recited on dangers that are not taken on willingly. Sh"t Igrot Moshe 2:59, Sh"t Yechave Daat 2:26, and Halichot Shlomo ([[Tefillah]] 23:5) hold that one should make Birkat Hagomel for traveling in an airplane. Rav Elyashiv (Ashrei Ha'ish 40:15) holds that hagomel is only recited for flying over an ocean, but not flying over land. [http://www.dailyhalacha.com/displayRead.asp?readID=2132 Rabbi Mansour on Dailyhalacha.com] concludes that for Sephardim one must travel 72 minutes in order to make a Birkat Hagomel and this is the ruling of Rav Ovadia Yosef in Yabia Omer 1:14 and Yechave Daat 2:26 and Rav Shmuel Pinchasi in Kuntres Vichol Hachaim page 34. Chacham Bentzion Abba Shaul in Or Litzion 2:14:43 says that this is only true with commercial flights where the passengers do not know each other, but in an army plane, helicopter or private plane where the passengers do know each other hagomel would not be recited.
*[http://www.koltorah.org/ravj/Reciting%20Birkat%20Hagomel%20on%20Airplane%20Travel.htm Rabbi Jachter] quotes that Rabbi Joseph B. Soloveitchik's practice was only to recite it after airplane travel, if a serious incident occurred but that he said that whoever perceives airplane travel as dangerous should recite hagomel even if nothing happened. Tzitz Eliezer 11:14 rules that for a flight that travels over bodies of water it should be recited but not over a flight between cities within one country.</ref>
#If a person was in a near car accident and was saved doesn't need to make a hagomel.<ref>Teshuvot Vehanhagot 2:136 says that if you avoided a car accident you don't make a hagomel. See also 2:148. Rav Elyashiv (Ashrei Ha'ish 40:20) agrees.</ref>
#If a person was in a car accident and was saved he should recite hagomel.<ref>Rav Moshe (Mesoret Moshe v. 3 p. 58)</ref> According to Sephardim, he should not recite hagomel.<ref>Yalkut Yosef 219:28</ref>

==When hagomel is Recited==

#Preferably, hagomel should be said within 3 days of the event. If it can’t be done within 3 days it should be said within 30 days, and if it can’t be said in 30 says it should be said whenever one wants.<ref>S”A 219:6, Mishna Brurah 219:20, Kitzur Shulchan Aruch 61:2. See Piskei Teshuvot 219:4 who writes there’s a minhag who are lenient to wait until [[Shabbat]] to say HaGomel at the Torah. </ref>
#It’s preferable to say birkat hagomel within 3 days even if one will not be able to say it at a [[Kriyat HaTorah|Kriyat Hatorah]] (in front of the Torah) rather than wait to say it later at a [[Kriyat HaTorah|Kriyat Hatorah]].<ref>Magen Avraham 219:6, Mishna Brurah 219:20 </ref>

==Procedure of Birkat hagomel==

#The bracha of hagomel was established to be said before a [[minyan]], preferably with two Talmediei Chachamim, and if there’s no [[minyan]] available one may not make hagomel but rather should wait to find one.<ref>Rambam ([[Brachot]] 10:8), S”A 219:3, Beiur Halacha s.v. VeYesh Omerim, Shoneh Halachot 219:2, Piskei Teshuvot 219:15, Kitzur Shulchan Aruch 61:2 based on the pasuk in tehillim 107:32, Hazon Ovadia Page 342. Mishna Brurah 219:6 allows the one reciting the beracha to be included in the ten. See [[Halachot_Related_to_Coronavirus#Birkat_HaGomel]] regarding reciting HaGomel with a "Zoom Minyan"</ref>
#The minhag is to say hagomel after [[Kriyat HaTorah]] in front of the Torah.<ref>Mishna Brurah 219:2 </ref>
#The one reciting birkat hagomel should recite it while standing.<ref>Sh"t Rivivot Ephraim 1:156:2 </ref>
#Those who hear the Birchat hagomel being made should answer "שגמלך טוב הוא יגמלך סלה", which means "Hashem who bestowed upon you this good, should continue to bestow upon you other good tidings".<ref>Rambam ([[Brachot]] 10:8)</ref>

==Children and Birkat hagomel==

#One who is not bar/bat hinuch and recovers form an illness should recite birkat hagomel after keriat hatorah. <ref>Hazon Ovadia, Page 349 </ref>

==Listening to someone else say hagomel==

#Someone who listens to someone else make hagomel has fulfilled the obligation if one heard the entire bracha. However, if the one making the hagomel wasn’t obligated in the bracha, someone who’s listening doesn’t fulfill the obligation unless one answers [[Amen]].<ref>S”A 219:4,5 </ref>
#Some are in doubt whether someone can fulfill the obligation of the person listening if the listener and the one making the bracha have different reasons for obligation of the hagomel. Rather, only someone who is obligated in hagomel for the same reason should fulfill someone else’s obligation.<ref>Hagahot Rabbi Akiva Eiger 219:5 leaves this question in doubt. Therefore, this situation should be avoided (see Piskei Teshuvot 219 note 90). </ref> However, some argue that anyone who’s obligated in hagomel can fulfill the obligation of someone else.<ref>Yalkut Yosef (Otzer Dinim LeIsha pg 162-4) </ref>

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

Four Parshiot

2026-02-02T20:04:27Z

Mpg613: /* Women */ added links

==Introduction==

#In the [[month of Adar]] there are 4 Parshiot that are read after the weekly פרשה each [[Shabbat]]. The maftir on the first [[Shabbat]] after [[Rosh Chodesh]] Adar is Parshat Shekalim. The maftir on the second [[Shabbat]] after [[Rosh Chodesh]] Adar is Parshat Zachor. The maftir on the third [[Shabbat]] after [[Rosh Chodesh]] Adar is Parshat Parah. The maftir on the four [[Shabbat]] after [[Rosh Chodesh]] Adar is Parshat HaChodesh.<ref>S”A 685:1, Mishna Brurah 685:1. Although most poskim hold that the obligation for shkalim and hachodesh are midirabanan there is the opinion of the Elya Rabba 685 in the name of the Rashba [[Brachot]] 13a who maintains that all 4 Parshiyot are biblical obligations </ref>
#Parshat Shekalim is to remember the mitzvah to donate half-shkalim in the time of the Bet HaMikdash. Parshat Zachor is to remember the mitzvah of detstroying Amalek in proximity to the story of [[purim]]. Parshat Parah is in commemoration of the parah adumah done before the inauguration of Mishkan and serves as a [[prayer]] to be purified by Hashem. Parshat HaChodesh is to sanctify the new moon of Nissan (which is the beginning of the year in some respects) even though isn’t the primary sanctification of the moon.<ref>Mishna Brurah 685:1 </ref>
#If one missed reading the פרשה of the week there’s no make up.<ref>Mishna Brurah 685:2 </ref>

==Calenders of Adar==
Here are the four possible permutations of how Adar could turn out on the calendar.
<table width="700" border="1" cellpadding="1" cellspacing="1" bgcolor="#FFFFFF" bordercolor="#000000"><tr>
<td>Sunday</td>
<td>Monday</td>
<td>Tuesday</td>
<td>Wednesday</td>
<td>Thursday</td>
<td>Friday</td>
<td>Saturday</td>
</tr><tr>
<td> </td>
<td> </td>
<td> </td>
<td> </td>
<td> </td>
<td> </td>
<td>1 [[Rosh Chodesh]], Shekalim
</td>
</tr><tr>
<td>2</td>
<td>3</td>
<td>4</td>
<td>5</td>
<td>6</td>
<td>7</td>
<td>8 Zachor</td>
</tr><tr>
<td>9</td>
<td>10</td>
<td>11</td>
<td>12</td>
<td>13</td>
<td>14</td>
<td>15</td>
</tr><tr>
<td>16</td>
<td>17</td>
<td>18</td>
<td>19</td>
<td>20</td>
<td>21</td>
<td>22 Parah</td>
</tr><tr>
<td>23</td>
<td>24</td>
<td>25</td>
<td>26</td>
<td>27</td>
<td>28</td> <td>29 HaChodesh</td>
</tr><tr>
</table>

<table width="700" border="1" cellpadding="1" cellspacing="1" bgcolor="#FFFFFF" bordercolor="#000000"><tr>
<td> Sunday </td>
<td> Monday </td>
<td> Tuesday </td>
<td> Wednesday </td>
<td> Thursday </td>
<td> Friday </td>
<td> Saturday </td>
</tr><tr>
<td> </td>
<td> </td>
<td> </td>
<td> </td>
<td> </td>
<td> </td>
<td> Shekalim </td>
</tr><tr>
<td> </td>
<td> </td>
<td> </td>
<td> </td>
<td> </td>
<td> 1 </td>
<td> 2 </td>
</tr><tr>
<td> 3 </td>
<td> 4 </td>
<td> 5 </td>
<td> 6 </td>
<td> 7 </td>
<td> 8 </td>
<td> 9 Zachor </td>
</tr><tr>
<td> 10 </td>
<td> 11 </td>
<td> 12 </td>
<td> 13 </td>
<td> 14 </td>
<td> 15 </td>
<td> 16 </td>
</tr><tr>
<td> 17 </td>
<td> 18 </td>
<td> 19 </td>
<td> 20 </td>
<td> 21 </td>
<td> 22 </td>
<td> 23 Parah </td>
</tr><tr>
<td> 24 </td>
<td> 25 </td>
<td> 26 </td>
<td> 27 </td>
<td> 28 </td>
<td> 29 </td>
<td> 1 HaChodesh </td>
</tr><tr>
</table>

<table width="700" border="1" cellpadding="1" cellspacing="1" bgcolor="#FFFFFF" bordercolor="#000000"><tr>
<td> Sunday </td>
<td> Monday </td>
<td> Tuesday </td>
<td> Wednesday </td>
<td> Thursday </td>
<td> Friday </td>
<td> Saturday </td>
</tr><tr>
<td> </td>
<td> </td>
<td> </td>
<td> </td>
<td> </td>
<td> </td>
<td> Shekalim </td>
</tr><tr>
<td> </td>
<td> </td>
<td> </td>
<td> 1 </td>
<td> 2 </td>
<td> 3 </td>
<td> 4 </td>
</tr><tr>
<td> 5 </td>
<td> 6 </td>
<td> 7 </td>
<td> 8 </td>
<td> 9 </td>
<td> 10 </td>
<td> 11 Zachor </td>
</tr><tr>
<td> 12 </td>
<td> 13 </td>
<td> 14 </td>
<td> 15 </td>
<td> 16 </td>
<td> 17 </td>
<td> 18 Parah </td>
</tr><tr>
<td> 19 </td>
<td> 20 </td>
<td> 21 </td>
<td> 22 </td>
<td> 23 </td>
<td> 24 </td>
<td> 25 HaChodesh </td>
</tr><tr>
<td> 26 </td>
<td> 27 </td>
<td> 28 </td>
<td> 29 </td>
<td> </td>
<td> </td>
<td> </td>
</tr><tr>
</table>

<table width="700" border="1" cellpadding="1" cellspacing="1" bgcolor="#FFFFFF" bordercolor="#000000"><tr>
<td> Sunday </td>
<td> Monday </td>
<td> Tuesday </td>
<td> Wednesday </td>
<td> Thursday </td>
<td> Friday </td>
<td> Saturday </td>
</tr><tr>
<td> </td>
<td> </td>
<td> </td>
<td> </td>
<td> </td>
<td> </td>
<td> Shekalim </td>
</tr><tr>
<td> </td>
<td> 1 </td>
<td> 2 </td>
<td> 3 </td>
<td> 4 </td>
<td> 5 </td>
<td> 6 </td>
</tr><tr>
<td> 7 </td>
<td> 8 </td>
<td> 9 </td>
<td> 10 </td>
<td> 11 </td>
<td> 12 </td>
<td> 13 Zachor </td>
</tr><tr>
<td> 14 </td>
<td> 15 </td>
<td> 16 </td>
<td> 17 </td>
<td> 18 </td>
<td> 19 </td>
<td> 20 Parah </td>
</tr><tr>
<td> 21 </td>
<td> 22 </td>
<td> 23 </td>
<td> 24 </td>
<td> 25 </td>
<td> 26 </td>
<td> 27 HaChodesh </td>
</tr><tr>
<td> 28 </td>
<td> 29 </td>
<td> </td>
<td> </td>
<td> </td>
<td> </td>
<td> </td>
</tr><tr>
</table>
<ref>Shulchan Aruch 586:1-6 </ref>

==Parashat Shekalim==
On the [[Shabbat]] before [[Rosh Chodesh]] Adar (Adar Bet in a Leap Year) we read the beginning of Parashat Ki Tisa for maftir because in the times of the Beit Hamikdash they would announce the obligation of machatzit hashekel.<ref>Yalkut Yosef Moadim page 256 from Gemara Megilla 13b and 19a. see also Yerushalmi Megilla 1:5 where a connection is drawn between the half shekel and [[Purim]]. </ref>

#For haftara we read vayichrot yehoyada, Melachim Bet Chapter 12, because there is discussion about the collection of shkalim.<ref>Tur and Shulchan Aruch 685:5, gemara Megilla 29b, Chazon Ovadia [[Purim]] page 1, Yalkut Yosef Moadim page 256. </ref>
#In places where they have the custom to allow a child to go up to the torah for maftir of shkalim or hachodesh, one need not stop them because they have on whom to rely as long as the child knows who he is blessing and he is at least 6 years old.<ref>Yalkut Yosef Moadim page 271, Birkei Yosef 284:2, Petach Hadvir 282:11. Sh"t Rivash 25 though says not to allow a child to go up for the aliya. </ref>
#If the congregation forgot to read Parashat Shkalim and instead read the regular maftir, as long as it is still during the morning, even if they didn't remember until after [[Mussaf]] they should take out the torah and read Parashat Shkalim and say the [[berachot]] before and after.<ref>Sh"t Ginat Vradim Klal 1:35-36,Sh"t Perach Shoshan Klal 1:8, Sh"t Mishpatei Uziel OC 15 </ref> The haftara should be read without the [[berachot]].<ref>Yalkut Yosef Moadim page 268, Chazon Ovadia [[Purim]] page 21 </ref>

==Parshat Zachor==

#Hearing Parshat Zachor is a biblical mitzvah.<ref>S”A 685:7, Terumat Hadeshen 108, Rambam in Sefer Hamitzvot Mitzva 189, Smag Mitzva 116 and Smak Mitzva 147. Chazon Ovadia [[Purim]] page 11 explains that although it is from the Torah no blessing is recited because Hashem isn't pleased with the downfall of the wicked. </ref> It is read the week before [[Purim]].<ref>Yalkut Yosef Moadim page 258. Rashi Megilla 29a explains that this is because we want to read about amalek right before we read about Haman. </ref>
#The mitzvah is to express this commemoration verbally and so the reader and those listening should intent to fulfill the obligation.<ref>Mishna Brurah 685:14 </ref>
#If one can’t make it to hear Parshat Zachor in a [[minyan]] one should read it with the Trup from a Sefer.<ref>Rama 685:7 </ref>
#Some say that the word Zecher (with Segol) and some say Zaycher (with Tzeyreh) and so it’s proper to read it twice.<ref>Mishna Brurah 685:18 </ref> Some say that one should read the entire פסוק twice <ref>Moadim UZmanim (vol 2, siman 167), Piskei Teshuvot 685:9 </ref> while others say it’s enough to read the words Zecher Amalek or Timcheh Et Zecher Amalek a second time.<ref>Kesot HaShulchan 88:22 in the notes, Kitzur S”A 88:22, Piskei Teshuvot 685:9, Sh”t Igrot Moshe 8:20:32 (pg 67). Piskei Shemuot (pg 40) quotes Rav Shlomo Zalman as saying that either minhag is acceptable. Piskei Shemuot (39-40) quotes Rav Chaim Kanievsky as saying it’s enough to repeat a few words. </ref>
#When reading the פרשה of Zachor in Ki Tetse during the year the minhag is to read it Zaycher (with Tzeyreh).<ref>Piskei Teshuvot 685:9 </ref>
#An Ashkenazi shouldn’t hear Parshat Zachor from a Sephardic Baal Koreh and a Sephardi shouldn’t hear the Parshat Zachor from an Ashkenazic Baal Koreh,<ref>Piskei Teshuvot 685:10, Sh"t Binyan Shlomo 54, Piskei Shemuot quoting Rav Shlomo Zalman and Rav Elyashiv </ref> some say that this is only preferable but after the fact one has fulfilled one’s obligation.<ref>Rav Nassim Karlitz quoted in Piskei Shemuot (pg 41). Yalkut Yosef ([[Kriyat HaTorah]] pg 111 and Moadim pg 260) and Sh”t Yabia Omer 6:11 write that it’s proper for a Sephardi to hear it from a Sephardi. </ref>, and some say that it may be read in a different pronunciation than his own.<ref>Moadei Yeshurun, Laws of Purim, Section 1, #10 (page [https://tablet.otzar.org/#/book/618950/p/65/t/0.90545388596628951234/fs/0/start/0/end/0/c 47]), footnote 17 (page [https://tablet.otzar.org/#/book/618950/p/82/t/0.90545388596628951234/fs/0/start/0/end/0/c 64]-[https://tablet.otzar.org/#/book/618950/p/83/t/0.90545388596628951234/fs/0/start/0/end/0/c 65]), in the name of Rav Moshe Feinstein. (See further [https://hebrewbooks.org/pdfpager.aspx?req=919&st=&pgnum=299&hilite= Igrot Moshe Orach Chaim 3:5], [https://hebrewbooks.org/pdfpager.aspx?req=920&st=&pgnum=42 4:23 s.v. uleinyan], [https://hebrewbooks.org/pdfpager.aspx?req=920&st=&pgnum=118&hilite= 4:65], [https://hebrewbooks.org/pdfpager.aspx?req=921&st=&pgnum=178 Even Haezer 4:108 s.v. baal korei]; it seems from R' Moshe Feinstein's tshuvot that although he was generally concerned that the baal korei should read like the pronunciation of the community he is reading for, he was not concerned that an '''''individual''''' should listen to kriat hatorah in his own pronunciation-- see especially [https://hebrewbooks.org/pdfpager.aspx?req=920&st=&pgnum=42 Igrot Moshe Orach Chaim 4:23 s.v. uleinyan] on this point. And he clearly holds that any pronunciation is sufficient even for a biblical mitzvah like chalitzah-- see [https://hebrewbooks.org/pdfpager.aspx?req=919&st=&pgnum=299&hilite= Igrot Moshe Orach Chaim 3:5]. And in [https://beta.hebrewbooks.org/pdfpager.aspx?req=922&st=&pgnum=111 Igrot Moshe Orach Chaim 5:20:32 (end)] he says that there's no difference in the halacha of pronouncing words properly for kriat hatorah between Parshat Zachor and the rest of the year.)</ref>
#Some say that one should hear the same dialect of Hebrew one speaks and the minhag is to be concerned for this<ref>Piskei Teshuvot 685:10. Piskei Shemuot (pg 41) quotes Rav Shlomo Zalman saying that it’s not kavod tzibbur to read parshat zachor several times in different dialects. </ref> (but see previous halacha for other opinions on this matter).
#It’s important that one understands the general point and one fulfills one’s obligation even if one doesn’t understand every word.<ref>Rav Elyashiv quoted in Piskei Shemuot (pg 34) </ref>
#Some say that if one misses one word one has not fulfilled one’s obligation <ref>Piskei Teshuvot 685:10, Mikrei Kodesh [[Purim]] Siman 7 </ref> while others hold that as long as one heard the main point of destroying amalek one has fulfilled one’s obligation.<ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo 18:2)</ref>
#Some say that the congregation should read along as the Baal Koreh reads Parshat Zachor, while others argue that one should listen quietly and such is the widespread minhag.<ref>Sh”t Minchat Elazar 2:1 says that everyone should read it along with the Baal Koreh, while Sh”t Yechave Daat 3:53 (as well as Yalkut Yosef Moadim page 259 Meor Yisrael on Megilla 18a, and CHazon Ovadia [[Purim]] page 4) and Sh”t Meishiv Dvar OC 47 hold that everyone should listen quietly. Piskei Teshuvot 685:7 writes that the minhag is like the second opinion. </ref>
#If afterwards it’s found out that the Sefer Torah used for Parshat Zachor was pasul one doesn’t have to reread it.<ref>Halichot Shlomo (Moadim vol 2, 18:4) </ref>
#Someone who has already fulfilled his obligation can still read Zachor again for a different tzibbur.<ref>Chazon Ovadia [[Purim]] page 5. </ref>

===Women===

#There are many different views as to whether women are obligated to hear parashat zachor in shul or not.<ref>The Sefer Hachinuch Mitzvah 603 posits that since the mitzva of zachor is related to the mitzva to destroy amalek, the mitzva is limited to men who go to war and will fight Amalek. Thus, Torat Chessed 1:37, Arugot Habosem 205, and Divrei Chaim 2:14 accept a minhag of women not to go to shul to hear Parshat Zachor. Rav Moshe Feinstein (quoted in Kovietz Halachos, page 13) agrees. On the other hand, the Binyan Tziyon 2:8, however, quotes Rav Nosson Adler as having held that women are obligated to hear Parshat Zachor. The Yeshuot Malko OC 50, Maharil Diskin (Kuntres Acharon) 5:101, Minchat Elazar 2:1-5, and Chazon Nachum 85 agree. [https://hebrewbooks.org/pdfpager.aspx?req=46446&st=&pgnum=154 Nitei Gavriel (Purim p. 154)] writes that the current minhag is women do go to shul to hear Parshat Zachor. See Sh”t Yechave Daat 1:84. </ref>
#Some poskim writes that a woman may fulfill her obligation of listening to Parshat Zachor by reading it from a Chumash.<ref>[https://hebrewbooks.org/pdfpager.aspx?req=46446&st=&pgnum=154 Nitei Gavriel (Purim p. 154)]</ref>
#Some poskim permit taking out a sefer torah special for the women to fulfill their obligation but without a beracha.<ref>Yalkut Yosef Kriat Hatorah page 136, Chazon Ovadia [[Purim]] page 9, Minchat Yitzchak 9:68. See however, Mikraei Kodesh ([[Purim]], 5), Rav Moshe Feinstein quoted in Moadei Yeshurun on [[Purim]] page 47, Kovetz Halachot page 15, Kinyan Torah 7:53, Shraga hameir 6:116, and Rav Elyashiv quoted in Halichot Bat Yisrael page 296 who say that there should be a [[minyan]] of men for the reading. </ref>

===Children===

#Children who reached the age of [[Chinuch]] should be brought to shul in order to hear Parshat Zachor.<ref>[https://hebrewbooks.org/pdfpager.aspx?req=46446&st=&pgnum=156 Nitei Gavriel (Purim p. 156)]</ref>
===Mi Kamocha===
# There is a minhag to recite a piyut of Mi Kamocha after Shacharit on the week of Parshat Zachor.<ref>Chida in Tov Ayin 18:35 writes that it isn't appropriate to recite this piyut during Pesukei Dzimrah within Nishmat rather it should be said after Shacharit.</ref>

==Parshat Parah==

#Some say Parshat Parah is a biblical mitzvah and some it’s a rabbinic mitzvah.<ref>S”A 685:7, Mishna Brurah 685:14 </ref>

==Links==
[http://www.hebrewbooks.org/56811 Yalkut Yosef Hilchot Purim (Hebrew 5773)]
==Sources==
{{reflist|30em}}
[[Category:Prayer]]
[[Category:Shabbat]]
[[Category:Holidays]]
[[Category:Purim]]
<references />

Four Parshiot

2026-02-02T19:58:44Z

Mpg613: /* Children */ added link

==Introduction==

#In the [[month of Adar]] there are 4 Parshiot that are read after the weekly פרשה each [[Shabbat]]. The maftir on the first [[Shabbat]] after [[Rosh Chodesh]] Adar is Parshat Shekalim. The maftir on the second [[Shabbat]] after [[Rosh Chodesh]] Adar is Parshat Zachor. The maftir on the third [[Shabbat]] after [[Rosh Chodesh]] Adar is Parshat Parah. The maftir on the four [[Shabbat]] after [[Rosh Chodesh]] Adar is Parshat HaChodesh.<ref>S”A 685:1, Mishna Brurah 685:1. Although most poskim hold that the obligation for shkalim and hachodesh are midirabanan there is the opinion of the Elya Rabba 685 in the name of the Rashba [[Brachot]] 13a who maintains that all 4 Parshiyot are biblical obligations </ref>
#Parshat Shekalim is to remember the mitzvah to donate half-shkalim in the time of the Bet HaMikdash. Parshat Zachor is to remember the mitzvah of detstroying Amalek in proximity to the story of [[purim]]. Parshat Parah is in commemoration of the parah adumah done before the inauguration of Mishkan and serves as a [[prayer]] to be purified by Hashem. Parshat HaChodesh is to sanctify the new moon of Nissan (which is the beginning of the year in some respects) even though isn’t the primary sanctification of the moon.<ref>Mishna Brurah 685:1 </ref>
#If one missed reading the פרשה of the week there’s no make up.<ref>Mishna Brurah 685:2 </ref>

==Calenders of Adar==
Here are the four possible permutations of how Adar could turn out on the calendar.
<table width="700" border="1" cellpadding="1" cellspacing="1" bgcolor="#FFFFFF" bordercolor="#000000"><tr>
<td>Sunday</td>
<td>Monday</td>
<td>Tuesday</td>
<td>Wednesday</td>
<td>Thursday</td>
<td>Friday</td>
<td>Saturday</td>
</tr><tr>
<td> </td>
<td> </td>
<td> </td>
<td> </td>
<td> </td>
<td> </td>
<td>1 [[Rosh Chodesh]], Shekalim
</td>
</tr><tr>
<td>2</td>
<td>3</td>
<td>4</td>
<td>5</td>
<td>6</td>
<td>7</td>
<td>8 Zachor</td>
</tr><tr>
<td>9</td>
<td>10</td>
<td>11</td>
<td>12</td>
<td>13</td>
<td>14</td>
<td>15</td>
</tr><tr>
<td>16</td>
<td>17</td>
<td>18</td>
<td>19</td>
<td>20</td>
<td>21</td>
<td>22 Parah</td>
</tr><tr>
<td>23</td>
<td>24</td>
<td>25</td>
<td>26</td>
<td>27</td>
<td>28</td> <td>29 HaChodesh</td>
</tr><tr>
</table>

<table width="700" border="1" cellpadding="1" cellspacing="1" bgcolor="#FFFFFF" bordercolor="#000000"><tr>
<td> Sunday </td>
<td> Monday </td>
<td> Tuesday </td>
<td> Wednesday </td>
<td> Thursday </td>
<td> Friday </td>
<td> Saturday </td>
</tr><tr>
<td> </td>
<td> </td>
<td> </td>
<td> </td>
<td> </td>
<td> </td>
<td> Shekalim </td>
</tr><tr>
<td> </td>
<td> </td>
<td> </td>
<td> </td>
<td> </td>
<td> 1 </td>
<td> 2 </td>
</tr><tr>
<td> 3 </td>
<td> 4 </td>
<td> 5 </td>
<td> 6 </td>
<td> 7 </td>
<td> 8 </td>
<td> 9 Zachor </td>
</tr><tr>
<td> 10 </td>
<td> 11 </td>
<td> 12 </td>
<td> 13 </td>
<td> 14 </td>
<td> 15 </td>
<td> 16 </td>
</tr><tr>
<td> 17 </td>
<td> 18 </td>
<td> 19 </td>
<td> 20 </td>
<td> 21 </td>
<td> 22 </td>
<td> 23 Parah </td>
</tr><tr>
<td> 24 </td>
<td> 25 </td>
<td> 26 </td>
<td> 27 </td>
<td> 28 </td>
<td> 29 </td>
<td> 1 HaChodesh </td>
</tr><tr>
</table>

<table width="700" border="1" cellpadding="1" cellspacing="1" bgcolor="#FFFFFF" bordercolor="#000000"><tr>
<td> Sunday </td>
<td> Monday </td>
<td> Tuesday </td>
<td> Wednesday </td>
<td> Thursday </td>
<td> Friday </td>
<td> Saturday </td>
</tr><tr>
<td> </td>
<td> </td>
<td> </td>
<td> </td>
<td> </td>
<td> </td>
<td> Shekalim </td>
</tr><tr>
<td> </td>
<td> </td>
<td> </td>
<td> 1 </td>
<td> 2 </td>
<td> 3 </td>
<td> 4 </td>
</tr><tr>
<td> 5 </td>
<td> 6 </td>
<td> 7 </td>
<td> 8 </td>
<td> 9 </td>
<td> 10 </td>
<td> 11 Zachor </td>
</tr><tr>
<td> 12 </td>
<td> 13 </td>
<td> 14 </td>
<td> 15 </td>
<td> 16 </td>
<td> 17 </td>
<td> 18 Parah </td>
</tr><tr>
<td> 19 </td>
<td> 20 </td>
<td> 21 </td>
<td> 22 </td>
<td> 23 </td>
<td> 24 </td>
<td> 25 HaChodesh </td>
</tr><tr>
<td> 26 </td>
<td> 27 </td>
<td> 28 </td>
<td> 29 </td>
<td> </td>
<td> </td>
<td> </td>
</tr><tr>
</table>

<table width="700" border="1" cellpadding="1" cellspacing="1" bgcolor="#FFFFFF" bordercolor="#000000"><tr>
<td> Sunday </td>
<td> Monday </td>
<td> Tuesday </td>
<td> Wednesday </td>
<td> Thursday </td>
<td> Friday </td>
<td> Saturday </td>
</tr><tr>
<td> </td>
<td> </td>
<td> </td>
<td> </td>
<td> </td>
<td> </td>
<td> Shekalim </td>
</tr><tr>
<td> </td>
<td> 1 </td>
<td> 2 </td>
<td> 3 </td>
<td> 4 </td>
<td> 5 </td>
<td> 6 </td>
</tr><tr>
<td> 7 </td>
<td> 8 </td>
<td> 9 </td>
<td> 10 </td>
<td> 11 </td>
<td> 12 </td>
<td> 13 Zachor </td>
</tr><tr>
<td> 14 </td>
<td> 15 </td>
<td> 16 </td>
<td> 17 </td>
<td> 18 </td>
<td> 19 </td>
<td> 20 Parah </td>
</tr><tr>
<td> 21 </td>
<td> 22 </td>
<td> 23 </td>
<td> 24 </td>
<td> 25 </td>
<td> 26 </td>
<td> 27 HaChodesh </td>
</tr><tr>
<td> 28 </td>
<td> 29 </td>
<td> </td>
<td> </td>
<td> </td>
<td> </td>
<td> </td>
</tr><tr>
</table>
<ref>Shulchan Aruch 586:1-6 </ref>

==Parashat Shekalim==
On the [[Shabbat]] before [[Rosh Chodesh]] Adar (Adar Bet in a Leap Year) we read the beginning of Parashat Ki Tisa for maftir because in the times of the Beit Hamikdash they would announce the obligation of machatzit hashekel.<ref>Yalkut Yosef Moadim page 256 from Gemara Megilla 13b and 19a. see also Yerushalmi Megilla 1:5 where a connection is drawn between the half shekel and [[Purim]]. </ref>

#For haftara we read vayichrot yehoyada, Melachim Bet Chapter 12, because there is discussion about the collection of shkalim.<ref>Tur and Shulchan Aruch 685:5, gemara Megilla 29b, Chazon Ovadia [[Purim]] page 1, Yalkut Yosef Moadim page 256. </ref>
#In places where they have the custom to allow a child to go up to the torah for maftir of shkalim or hachodesh, one need not stop them because they have on whom to rely as long as the child knows who he is blessing and he is at least 6 years old.<ref>Yalkut Yosef Moadim page 271, Birkei Yosef 284:2, Petach Hadvir 282:11. Sh"t Rivash 25 though says not to allow a child to go up for the aliya. </ref>
#If the congregation forgot to read Parashat Shkalim and instead read the regular maftir, as long as it is still during the morning, even if they didn't remember until after [[Mussaf]] they should take out the torah and read Parashat Shkalim and say the [[berachot]] before and after.<ref>Sh"t Ginat Vradim Klal 1:35-36,Sh"t Perach Shoshan Klal 1:8, Sh"t Mishpatei Uziel OC 15 </ref> The haftara should be read without the [[berachot]].<ref>Yalkut Yosef Moadim page 268, Chazon Ovadia [[Purim]] page 21 </ref>

==Parshat Zachor==

#Hearing Parshat Zachor is a biblical mitzvah.<ref>S”A 685:7, Terumat Hadeshen 108, Rambam in Sefer Hamitzvot Mitzva 189, Smag Mitzva 116 and Smak Mitzva 147. Chazon Ovadia [[Purim]] page 11 explains that although it is from the Torah no blessing is recited because Hashem isn't pleased with the downfall of the wicked. </ref> It is read the week before [[Purim]].<ref>Yalkut Yosef Moadim page 258. Rashi Megilla 29a explains that this is because we want to read about amalek right before we read about Haman. </ref>
#The mitzvah is to express this commemoration verbally and so the reader and those listening should intent to fulfill the obligation.<ref>Mishna Brurah 685:14 </ref>
#If one can’t make it to hear Parshat Zachor in a [[minyan]] one should read it with the Trup from a Sefer.<ref>Rama 685:7 </ref>
#Some say that the word Zecher (with Segol) and some say Zaycher (with Tzeyreh) and so it’s proper to read it twice.<ref>Mishna Brurah 685:18 </ref> Some say that one should read the entire פסוק twice <ref>Moadim UZmanim (vol 2, siman 167), Piskei Teshuvot 685:9 </ref> while others say it’s enough to read the words Zecher Amalek or Timcheh Et Zecher Amalek a second time.<ref>Kesot HaShulchan 88:22 in the notes, Kitzur S”A 88:22, Piskei Teshuvot 685:9, Sh”t Igrot Moshe 8:20:32 (pg 67). Piskei Shemuot (pg 40) quotes Rav Shlomo Zalman as saying that either minhag is acceptable. Piskei Shemuot (39-40) quotes Rav Chaim Kanievsky as saying it’s enough to repeat a few words. </ref>
#When reading the פרשה of Zachor in Ki Tetse during the year the minhag is to read it Zaycher (with Tzeyreh).<ref>Piskei Teshuvot 685:9 </ref>
#An Ashkenazi shouldn’t hear Parshat Zachor from a Sephardic Baal Koreh and a Sephardi shouldn’t hear the Parshat Zachor from an Ashkenazic Baal Koreh,<ref>Piskei Teshuvot 685:10, Sh"t Binyan Shlomo 54, Piskei Shemuot quoting Rav Shlomo Zalman and Rav Elyashiv </ref> some say that this is only preferable but after the fact one has fulfilled one’s obligation.<ref>Rav Nassim Karlitz quoted in Piskei Shemuot (pg 41). Yalkut Yosef ([[Kriyat HaTorah]] pg 111 and Moadim pg 260) and Sh”t Yabia Omer 6:11 write that it’s proper for a Sephardi to hear it from a Sephardi. </ref>, and some say that it may be read in a different pronunciation than his own.<ref>Moadei Yeshurun, Laws of Purim, Section 1, #10 (page [https://tablet.otzar.org/#/book/618950/p/65/t/0.90545388596628951234/fs/0/start/0/end/0/c 47]), footnote 17 (page [https://tablet.otzar.org/#/book/618950/p/82/t/0.90545388596628951234/fs/0/start/0/end/0/c 64]-[https://tablet.otzar.org/#/book/618950/p/83/t/0.90545388596628951234/fs/0/start/0/end/0/c 65]), in the name of Rav Moshe Feinstein. (See further [https://hebrewbooks.org/pdfpager.aspx?req=919&st=&pgnum=299&hilite= Igrot Moshe Orach Chaim 3:5], [https://hebrewbooks.org/pdfpager.aspx?req=920&st=&pgnum=42 4:23 s.v. uleinyan], [https://hebrewbooks.org/pdfpager.aspx?req=920&st=&pgnum=118&hilite= 4:65], [https://hebrewbooks.org/pdfpager.aspx?req=921&st=&pgnum=178 Even Haezer 4:108 s.v. baal korei]; it seems from R' Moshe Feinstein's tshuvot that although he was generally concerned that the baal korei should read like the pronunciation of the community he is reading for, he was not concerned that an '''''individual''''' should listen to kriat hatorah in his own pronunciation-- see especially [https://hebrewbooks.org/pdfpager.aspx?req=920&st=&pgnum=42 Igrot Moshe Orach Chaim 4:23 s.v. uleinyan] on this point. And he clearly holds that any pronunciation is sufficient even for a biblical mitzvah like chalitzah-- see [https://hebrewbooks.org/pdfpager.aspx?req=919&st=&pgnum=299&hilite= Igrot Moshe Orach Chaim 3:5]. And in [https://beta.hebrewbooks.org/pdfpager.aspx?req=922&st=&pgnum=111 Igrot Moshe Orach Chaim 5:20:32 (end)] he says that there's no difference in the halacha of pronouncing words properly for kriat hatorah between Parshat Zachor and the rest of the year.)</ref>
#Some say that one should hear the same dialect of Hebrew one speaks and the minhag is to be concerned for this<ref>Piskei Teshuvot 685:10. Piskei Shemuot (pg 41) quotes Rav Shlomo Zalman saying that it’s not kavod tzibbur to read parshat zachor several times in different dialects. </ref> (but see previous halacha for other opinions on this matter).
#It’s important that one understands the general point and one fulfills one’s obligation even if one doesn’t understand every word.<ref>Rav Elyashiv quoted in Piskei Shemuot (pg 34) </ref>
#Some say that if one misses one word one has not fulfilled one’s obligation <ref>Piskei Teshuvot 685:10, Mikrei Kodesh [[Purim]] Siman 7 </ref> while others hold that as long as one heard the main point of destroying amalek one has fulfilled one’s obligation.<ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo 18:2)</ref>
#Some say that the congregation should read along as the Baal Koreh reads Parshat Zachor, while others argue that one should listen quietly and such is the widespread minhag.<ref>Sh”t Minchat Elazar 2:1 says that everyone should read it along with the Baal Koreh, while Sh”t Yechave Daat 3:53 (as well as Yalkut Yosef Moadim page 259 Meor Yisrael on Megilla 18a, and CHazon Ovadia [[Purim]] page 4) and Sh”t Meishiv Dvar OC 47 hold that everyone should listen quietly. Piskei Teshuvot 685:7 writes that the minhag is like the second opinion. </ref>
#If afterwards it’s found out that the Sefer Torah used for Parshat Zachor was pasul one doesn’t have to reread it.<ref>Halichot Shlomo (Moadim vol 2, 18:4) </ref>
#Someone who has already fulfilled his obligation can still read Zachor again for a different tzibbur.<ref>Chazon Ovadia [[Purim]] page 5. </ref>

===Women===

#There are many different views as to whether women are obligated to hear parashat zachor in shul or not.<ref>The Sefer Hachinuch Mitzvah 603 posits that since the mitzva of zachor is related to the mitzva to destroy amalek, the mitzva is limited to men who go to war and will fight Amalek. Thus, Torat Chessed 1:37, Arugot Habosem 205, and Divrei Chaim 2:14 accept a minhag of women not to go to shul to hear Parshat Zachor. Rav Moshe Feinstein (quoted in Kovietz Halachos, page 13) agrees. On the other hand, the Binyan Tziyon 2:8, however, quotes Rav Nosson Adler as having held that women are obligated to hear Parshat Zachor. The Yeshuot Malko OC 50, Maharil Diskin (Kuntres Acharon) 5:101, Minchat Elazar 2:1-5, and Chazon Nachum 85 agree. Nitei Gavriel ([[Purim]] p. 154) writes that the current minhag is women do go to shul to hear Parshat Zachor. See Sh”t Yechave Daat 1:84. </ref>
#Some poskim writes that a woman may fulfill her obligation of listening to Parshat Zachor by reading it from a Chumash.<ref>Nitei Gavriel ([[Purim]] p. 154)</ref>
#Some poskim permit taking out a sefer torah special for the women to fulfill their obligation but without a beracha.<ref>Yalkut Yosef Kriat Hatorah page 136, Chazon Ovadia [[Purim]] page 9, Minchat Yitzchak 9:68. See however, Mikraei Kodesh ([[Purim]], 5), Rav Moshe Feinstein quoted in Moadei Yeshurun on [[Purim]] page 47, Kovetz Halachot page 15, Kinyan Torah 7:53, Shraga hameir 6:116, and Rav Elyashiv quoted in Halichot Bat Yisrael page 296 who say that there should be a [[minyan]] of men for the reading. </ref>

===Children===

#Children who reached the age of [[Chinuch]] should be brought to shul in order to hear Parshat Zachor.<ref>[https://hebrewbooks.org/pdfpager.aspx?req=46446&st=&pgnum=156 Nitei Gavriel (Purim p. 156)]</ref>
===Mi Kamocha===
# There is a minhag to recite a piyut of Mi Kamocha after Shacharit on the week of Parshat Zachor.<ref>Chida in Tov Ayin 18:35 writes that it isn't appropriate to recite this piyut during Pesukei Dzimrah within Nishmat rather it should be said after Shacharit.</ref>

==Parshat Parah==

#Some say Parshat Parah is a biblical mitzvah and some it’s a rabbinic mitzvah.<ref>S”A 685:7, Mishna Brurah 685:14 </ref>

==Links==
[http://www.hebrewbooks.org/56811 Yalkut Yosef Hilchot Purim (Hebrew 5773)]
==Sources==
{{reflist|30em}}
[[Category:Prayer]]
[[Category:Shabbat]]
[[Category:Holidays]]
[[Category:Purim]]
<references />

Tashlumin

2025-11-24T15:47:26Z

Mpg613: /* If One Forgot to Say Mincha on Rosh Chodesh */ fixed mistake in title

==General rules==
# If one forgot to say [[Shacharit]] one should say [[Mincha]] twice, the first for [[Mincha]] and the second as a makeup (Tashlumin) of [[Shacharit]]. <Ref> Rabbi Yochanan in Gemara [[Brachot]] 26a establishes that one has the ability to makeup a [[prayer]] that one missed. This halacha is quoted and discussed in detail in the Tur and S”A 108:1. The Halacha Brurah (Shaar HaTziyun 108:1) writes that the rabbis instituted Tashlumin as an obligation and it’s not just voluntary. </ref>
# If one forgot to say [[Mincha]] one should say [[Arvit]] twice, the first for [[Arvit]], the second as a makeup (Tashlumin) of [[Mincha]]. <Ref>S”A 108:2 based on the Gemara [[Brachot]] 26a </ref>
# If one forgot to say [[Arvit]] one should say [[Shacharit]] twice, the first for [[Shacharit]], the second as a makeup (Tashlumin) of [[Arvit]]. <Ref>S”A 108:2 based on the Gemara [[Brachot]] 26a </ref>
# If someone was involved in a mitzvah from the beginning to the end of the time of a Tefillah he was exempt from that Tefillah then he doesn't need to recite Tashlumin afterwards.<ref>The Derisha YD 341:3 writes that someone who was Osek in a Mitzvah is exempt from Tefillah and if he missed a Tefillah because of the mitzvah he doesn't have any tashlumin just like an Onen. The Taz YD 341:5 disagrees saying that missing a Tefillah because of a mitzvah is just like an other extenuating circumstance for which you missed a tefillah which would obligate a Tashlumin. The Nekudat Hakesef 341 agrees with the Derisha. Mishna Brurah 93:8 rules like the Derisha. Steipler in Kehilat Yakov Brachot ch. 15 explains that the Derisha holds that when one is dealing with a mitzvah there's a complete exemption from the mitzvah so that it was like you weren't obligated and as such there is no tashlumin, however, the Taz holds that the exemption is just like something that prevents you from a mitzvah and as such there is a tashlumin. He compares this to the dispute between Tosfot and Ran whether someone doing a mitzvah can involve himself in a second mitzvah that he can do simultaneously. </ref>
# For example, someone who is a doctor healing a Jewish patient and missed the entire period of a Tefillah from beginning to end, since he was dealing with a mitzvah he doesn't need to recite Tashlumin afterwards.<ref>Rav Shlomo Zalman Auerbach cited in Nishmat Avraham 38:6 writes that someone who is healing a Jewish patient is doing a mitzvah and as such he is exempt from Tefillah and if he's involved with that mitzvah from the beginning of the time of the Tefillah to the end then he doesn't even need to recite Tashlumin in accordance with the Derisha YD 341:3. He also cites Rav Zilberstein who explains that even if he doesn't have intention for a mitzvah nonetheless he is practically doing the mitzvah of Hashavat Aveidah and as such the exemption applies. Minchat Asher 1:121 agrees that if the doctor was involved in pikuach nefesh the entire time of the tefillah he was exempt and he doesn't have to daven tashlumin. However, a doctor in the office seeing patients isn't considered osek bmitzvah because primarily he is doing his job to be paid. </ref>

==Procedure of Tashlumin==
# In general, one shouldn't make any interruption in between the original Shemonah Esrei and the Tashlumin <ref>Mishna Brurah 108:11 writes that preferably one shouldn't make any interruption even to learn in between the original Shemona Esrei and the Tashlumin. </ref>besides for certain [[prayers]] which are mentioned in the following halachot:
# If one needs to say Tashlumin for [[Arvit]] one should say [[Shacharit]] Shemona Esrei, [[Tachanun]], and Ashrei and then the Tashlumin Shemona Esrei.<Ref>Shulchan Aruch 108:2. The Mishna Brurah 108:13 explains that the reason we insert Ashrei between the two Shemona Esrei's is in order to prepare for [[davening]] with supplicatory words of Torah. Additionally, one has to say Ashrei before Uva Letzion anyway, so it might as well be said between the Shemona Esrei's.</ref>
# If one needs to say Tashlumin for [[Shacharit]] one should say [[Mincha]] Shemona Esrei say Ashrei and then say the Tashlumin [[Shemona Esreh]].<Ref>The Taz 108:3 explains that if one missed [[Shacharit]] and is repeating [[Mincha]], one should say Ashrei in between the two Shemona Esrei's. He explains that the Rama didn't even need to mention this case because it is clear that one has to say Ashrei to makeup the missed Ashrei at [[Shacharit]]. Nonetheless, the first reason that the Taz gives for saying Ashrei prior to Tashlumin is in order to prepare for [[davening]] with words of Torah. The Mishna Brurah 108:13 agrees.</ref>
# If one needs to say Tashlumin for [[Shacharit]] one should wear tefillin for mincha, both for the mincha shemona esrei as well as the tashlumin shemona esrei. <ref>[http://www.hebrewbooks.org/pagefeed/hebrewbooks_org_50533_35.pdf Birur Halacha 108:2] explains that really since one didn't get to daven with tefillin yet that day one should daven Shemona Esrei of Mincha with Tefillin. Even though he doesn't have to wear them for the Tashlumin since he already kept the minhag to wear them for one Tefillah a day it isn't right to take them off between the Mincha and the Tashlumin so that they are put close together.</ref>
# If one needs to say Tashlumin for [[Mincha]], according to some poskim, one should say [[Arvit]] [[Shemona Esreh]] and Ashrei and then the Tashlumin, while others say that one should just say Avrit [[Shemona Esreh]] and then Tashlumin after waiting the time it takes to walk 4 [[amot]]. <ref>Rama 108:2 writes that if one say saying Tashlumin for [[mincha]] one should say Ashrei between [[Arvit]] and the Tashlumin. Mishna Brurah 108:14 explains that one should say Ashrei as a makeup for the Ashrei that was supposed to have been said before [[Mincha]]. However, Mishna Brurah 108:14 quotes the achronim in the name of the mekubalim that one shouldn't say Ashrei at [[Arvit]]. Kitzur Shulchan Aruch 21:1 just writes that at [[Arvit]] one should only wait the time it takes to walk 4 [[amot]] and not say Ashrei. Nonetheless, Shulchan Aruch 105:1 writes that one must wait at least the time it takes to walk 4 [[amot]] between two Shemona Esrei's. Mishna Brurah 105:1 explains that even if one doesn't say Ashrei at [[Arvit]] one must still make the time for 4 [[amot]] between the Shemona Esrei and Tashlumin. </reF>
# If one forgot to daven the Tashlumin prayer at the next davening, most poskim assume that one can no longer make up that tefillah. However, some poskim say that one can still make up that tefillah.<ref>Shulchan Aruch 108:4</ref> Therefore, some suggest that one make a stipulation if one is obligated to offer a tashlumin it should count as a tashlumin and if not it should count as a voluntary tefillah. <ref>Yalkut Yosef 108:15</ref>

==Having intent to specify the second as Tashlumin==
# Preferably, one should have intent to specify the first one to be for the current [[Tefillah]] and the second as the makeup (Tashlumin) of the previous [[Tefillah]].
# If one had no specific intent when praying the two [[Shmoneh Esrei]]s one fulfills one’s obligation. <ref>Beiur Halacha 108:1 s.v. VeIm Hiyfech, Kaf HaChaim 108:3, Yalkut Yosef (Kitzur S”A 108:1) </ref>
# If one mistakenly had intent that the first one would be Tashlumin and the second for current [[Tefillah]] one didn’t fulfill one’s obligation with the Tashlumin. However, some say that one should stipulate that if one isn’t obligated that one is praying a voluntary [[prayer]]. <ref> *The halacha that the first one is supposed to be [[Mincha]] and the second Tashlumin for [[Shacharit]] is based on the Briatta on the top of [[Brachot]] 26b which says that if one forgot to say [[Mincha]] of [[Shabbat]] one should say [[Arvit]] on Motzei [[Shabbat]] twice the first one with [[Havdalah]] ([[Atta Chonatanu]]) and the second without [[Havdalah]] and if one switched the order one has not fulfilled one’s obligation. The implication is that whenever one makes Tashlumin one should put the [[Shmoneh Esrei]] one is obligated in presently first and then the Tashlumin and if one did the opposite one hasn’t fulfilled one’s obligation. This is the ruling of the Tur, Darkei Moshe, and S”A 108:1. Many Achronim agree with this opinion including Eliyah Rabba 108:1, Ben Ish Chai (Mishpatim #9), and Nahar Shalom 108:2.
*However, the Magen Avraham 108:2 questions S”A saying that explicit intent isn’t indicative but rather the only time when one doesn’t fulfill one’s obligation is when one adds a [[prayer]] into one of the [[Shmoneh Esrei]]s which clearly reveals that one meant the Tashlumin to be first. The Taz 108:2, Chaye 27:4, Chida in Kesher Gudal 22:11 agree with the Magen Avraham.
*In conclusion, the S”A HaRav 108:1 and Pri Megadim (A”A 108:2) write that one should be concerned for the opinion of the Magen Avraham and if one makes a mistake and has intent that the first one should be the Tashlumin then one should pray again voluntarily. However, the Beiur Halacha 108:1 s.v. VeIm Hiyfech writes that the halacha follows S”A. The Yalkut Yosef (108:1, [[Tefillah]] pg 566, Sherit Yosef vol 3 pg 75) writes that the primary halacha follows the S”A however it’s preferable to stipulate that if one isn’t obligated that one is praying a voluntary [[prayer]].</ref>
==Tashlumin for Mussaf==
# There is no makeup (Tashlumin) if one missed saying [[Mussaf]]. <Ref> Tosfot ([[Brachot]] 26a s.v. Iybah) writes that there’s no tashlumin for [[Mussaf]] because you can’t say the (pesukim or inyan of) [[Korbanot]] at night and [[Mussaf]] was instituted as a remembrance of [[Korbanot]] and not a request of mercy. Rabbenu Yonah 18a D”G Taah(2), and Rosh 4:1 agree. This is the ruling of Tur and S”A 108:6. Kitzur Shulchan Aruch 21:8 concurs.</ref>
# Some say that there's no Tashlumin if one missed Neilah of [[Yom Kippur]], while others disagree. <ref>Chazon Ovadya (Yamim Noraim, Hilchot Neilah) writes that there's no Tashlumin for Neilah, while the Or Letzion argues that there is Tashlumin for Neilah. </ref>
==Women==
# A woman who usually prays three times a day and misses a [[prayer]] unintentionally the same halacha of Tashlumin applies and she should pray the next [[Tefillah]] twice, the second as the makeup (Tashlumin). <Ref>Halacha Brurah 108:3 </ref>
==Using Chazarat HaShatz==
# If the Shaliach Tzibbur has to pray a second [[prayer]] as Tashlumin, he should intend that the [[Chazarat HaShatz]] should counts as Tashlumin. <Ref>Magen Avraham 108:1, Mishna Brurah 108:4, Halacha Brurah 108:4, Kitzur Shulchan Aruch 22:9 </ref>
# According to Ashkenazim, an individual who has to pray Tashlumin listening to [[Chazarat HaShatz]] will not fulfill one’s obligation rather one must pray oneself. However, after the fact one does fulfill one’s obligation for Tashlumin of [[Arvit]]/Mariv but not for any other [[prayer]]. <Ref>Mishna Brurah 108:5 </ref>
# According to Sephardim, an individual who has to pray Tashlumin has the option to listen intently (to every word) to [[Chazarat HaShatz]] with intent to fulfill his obligation of Tashlumin, however, it’s preferable to pray Tashlumin (a second [[prayer]]) oneself. <Ref>Halacha Brurah 108:5 </ref>
## If one does listen to the [[Chazarat HaShatz]] to fulfill one’s obligation one should answer [[Kedusha]] and [[Amen]] but not answer Baruch Hu UBaruch Shemo. <Ref>Halacha Brurah 108:5 </ref>

==If one forgot to say Mincha on Friday afternoon==
# If one forgot to say [[Mincha]] on Friday one should say [[Arvit]] on Friday night, two [[Shmoneh Esrei]]s of [[Shabbat]], the first one for [[Arvit]] and the second as a makeup for [[Mincha]] (Tashlumin). <Ref>S”A 108:9 </ref>
==If one forgot to say Mincha on Shabbat afternoon==
# If one forgot to say [[Mincha]] on [[Shabbat]] afternoon he should recite "[[Atta Chonantanu]]" in his first Amida in [[Arvit]] for Motzae [[Shabbat]] but omit it in his second. However, if one said "[[Atta Chonantanu]]" in both Amidot, he is still yotze. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Volume 1, Page 97, Yalkut Yosef [[Tefilla]] vol. 1 pg. 595 </ref> The same is true if he didn't recite it in either one. <ref> Yalkut Yosef [[Tefilla]] vol. 1 pg. 595 </ref> However, if he recited it only in the second, then he showed that the second wasn't a make up for [[Mincha]], so he must pray a third time to make up for [[Mincha]], unless he really had in mind that the first was for [[arbit]] and the second for tashlumin, but just mistakenly recited atta chonantanu in the wrong one <ref> Yalkut Yosef [[Tefilla]] vol. 1 pg. 595 </ref>

==If one forgot to say Arvit on Motzae Shabbat==
# If one forgot to say [[Arvit]] on Motzae [[Shabbat]] one should not say "[[Atta Chonantanu]]" in his Tashlumin, unless he missed [[Havdala]], in which case he would recite it in the second shemoneh esrei. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Vol. 1 pg. 97, Yalkut Yosef [[Tefilla]] vol. 1 pg. 599, Mishna Brurah 294:2 </ref>

==If one forgot to say Mincha before [[Rosh Chodesh]]==
# If one forgot to say [[Mincha]] before [[Rosh Chodesh]] one should say [[Arvit]] on [[Rosh Chodesh]], two [[Shmoneh Esrei]]s with [[Yaaleh VeYavo]], the first one for [[Arvit]] and the second as a makeup for [[Mincha]] (Tashlumin). <ref>Bet Yosef 422:2 quotes the Kol Bo who says that one only needs to say [[Yaaleh VeYavo]] in the first [[Shmoneh Esrei]]. The Levush 108:9, Olot Tamid 108:12, and the Bet Yosef (as it seems from the Bet Yosef there) agree with the Kol Bo. However, the Darkei Moshe 422:2 argues that one needs to say [[Yaaleh VeYavo]] Magen Avraham (108:7, 10, and 12), Kitzur S”A 21:6, Chaye Adam, and other Achronim including Mishna Brurah 108:26 hold that one should say [[Yaaleh VeYavo]] in both [[Shmoneh Esrei]]s. Halacha Brurah 108:27 (quotingn his father Rav Ovadyah) also agrees with Mishna Brurah. </ref>
## In such a situation, if one accidentally said [[Yaaleh VeYavo]] in the second but not the first, one has not fulfilled one’s obligation. <ref> The Rama 108:9 writes that if one said [[Yaaleh VeYavo]] in the second but not first [[Shmoneh Esrei]] one has no fulfilled one’s obligation of Tashlumin and must repeat it because one has revealed that it was one’s intent to put the Tashlumin first. The Rama is based on a comparison to the law of the Gemara [[Brachot]] 26b that if one forgot [[Mincha]] on [[Shabbat]] one should say [[Arvit]] twice on Motzei [[Shabbat]] and if one said [[Havdalah]] in the second and not the first one has not fulfilled one’s obligation (because one has revealed one’s intent was to put the Tashlumin [[Shmoneh Esrei]] first). This is also found in the Kol Bo (siman 11, quoted in Bet Yosef 422:2) and is accepted by many Achronim including Mishna Brurah 108:27. </ref> However, according to Sephardim some say that one should make a stipulation that if one isn’t obligated that one prays voluntarily. <Ref>The Yeshuot Yacov 108:11 argues that one has fulfilled one’s obligation because one only said [[Yaaleh VeYavo]] in the second [[Shmoneh Esrei]] because initially it is the proper thing to say [[Yaaleh VeYavo]] in the second [[Shmoneh Esrei]]. According to this one could answer (Halacha Brurah, Birur Halacha 108:22) that the Kol Bo only said that one should repeat Tashlumin since he holds that one should only say [[Yaaleh VeYavo]] in the first [[Shmoneh Esrei]]. Therefore, the Halacha Brurah 108:27 writes that one should repeat one’s [[Shmoneh Esrei]] on condition that if one isn’t obligated that it should be a voluntary [[prayer]]. </ref>

==If One Forgot to Say '''[[Yaaleh VeYavo|''Yaaleh VeYavo'']]''' by Mincha on [[Rosh Chodesh]]==
# If someone forgot Yaaleh Veyavo at mincha of a one day Rosh Chodesh or the second day of a two day Rosh Chodesh and didn’t realize until it was the night, he should recite Tashlumin for Mincha at Arvit without Yaaleh Veyavo but he should stipulate if I'm obligated to say this prayer, this should fulfill my obligation, and if not, this should serve as a voluntary prayer.<Ref> Tosfot Brachot 26b s.v. taah cites Rabbenu Yehuda who says that if someone forgot Yaaleh Veyavo at mincha of Rosh Chodesh he doesn’t need to repeat the Shemona Esrei at Arvit since he gains nothing by saying Tashlumin that night since it isn’t Rosh Chodesh anymore. However, the Tosfot cites the Rabbenu Moshe and Rif who argue that a Shemona Esrei without the Yaaleh Veyavo on Rosh Chodesh is like it isn’t a Shemona Esrei and so one should do Tashlumin at night for mincha. The Tosfot Rabbenu Yehuda, Tosfot Harosh, Rashba Brachot 26b s.v. katvu, Meiri Brachot 26b s.v. shachach all agree with Rabbenu Yehuda. Rabbenu Yonah Brachot 18a s.v. taah writes that since it is a dispute one should recite Tashlumin with a stipulation that it is voluntary. Rosh Brachot 4:2 agrees. Shulchan Aruch 108:11 codifies the Rabbenu Yonah’s compromise. Mishna Brurah 108:33 explains that for the second Shemona Esrei one should stipulate and say if I'm obligated to say this prayer, this should fulfill my obligation, and if not, this should serve as a voluntary prayer.</ref>
# If Rosh Chodesh was a Friday then one shouldn’t do Tashlumin on Shabbat since one may not recite voluntary prayers on Shabbat.<Ref>Mishna Brurah 108:36</ref>
==If One Forgot to Say Ten Tal Umatar Lbracha on Friday Afternoon==
# If someone forgot to say Ten Tal Umatar Lbracha on Friday afternoon in mincha and only realized after it was too late for mincha some say that one should repeat say Tashlumin at Arvit of Shabbat to fulfill his obligation of Mincha.<ref>Rav Chaim Soloveitchik (Brachot 26b) wrote that the dispute in Tosfot regarding Yaaleh Veyavo is only relevant there since perhaps a Shemona Esrei without Yaaleh Veyavo counts and if one doesn't gain by repeating Shemona Esrei there's no point to say Tashlumin, however, Ten Tal Umatar Lbracha is integral to the Shemona Esrei and if one forgot it it is as though one didn't pray at all.</ref> Others hold that one shouldn't repeat the Shemona Esrei at Arvit since one doesn't gain saying Ten Tal Umatar Lbracha in the Tashlumin Shemona Esrei.<ref>Har Tzvi 54, Rav Shlomo Zalman Auerbach (Halichot Shlomo 8 fnt. 82) cited by Dirshu 108:73</ref>

==Mourner==
# A person who became a mourner after the time for [[Shacharit]] or [[Mincha]] began and didn’t yet pray, some say that one is obligated to make Tashlumin (after the burial), and some say that one isn't obligated. <ref> Mishna Brurah 71, Magen Giborim and Derech HaChaim hold that a person is chayav, while the Yad Efrayim (Aninut 29), Birkei Yosef 341:17, Chachmat Shlomo 71, and Sh”t Shevet HaLevi 6:11 hold that one is exempt from Tashlumin. </ref>
==Sources==
<references/>
[[Category:Prayer]]

Zimmun

2025-08-17T14:31:39Z

Mpg613: /* Who can join a Zimmun */ fixed broken links

==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.<Ref>Magen Avraham 1:5, Kitzur Shulchan Aruch 42:5, Mishna Brurah 1:10,11</ref> The minhag is to say [[Shir HaMaalot]] at Seudot mitzvah as well.<ref>Byitzchak Yikareh of Rav Nevinsal 1:5, Piskei Teshuvot 181:14 in footnote 60. Piskei Teshuvot cites this minhag based on Hitorerut Teshuva 1:88 and others. 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 שמו 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 [https://tablet.otzar.org/#/book/61272/p/63/t/1/fs/0/start/0/end/0/c 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 O.C. 201:1, Mishna Brurah 201:4. Sefer Vkidashto (p. 173) writes that a host can honor whichever guest he likes even a non-kohen over a kohen. His proofs are Shulchan Aruch Harav 167, Biur Halacha 201, Minchat Elazar 4:49, and Mishna Halachot 3:28.</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>
##A person eating with his family is considered one eating together to be obligated in zimmun even if they aren't eating at the same table.<ref>Mishna Brurah 193:18</ref>
##People eating together at a simcha or any other occasion are considered eating together even if they aren't eating at the same table.<ref>Piskei Teshuvot 193:7</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), Piskei Teshuvot 193:7 </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 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 men ate bread together, they are supposed to add the word Elokenu in the Zimmun.<ref>Shulchan Aruch 192:1</ref>
# If seven men ate bread and three men 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 men 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>[https://hebrewbooks.org/pdfpager.aspx?req=887&pgnum=12 Sh"t Be’er 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/lectures/897474 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 ([https://www.sefaria.org/Kessef_Mishneh_on_Mishneh_Torah%2C_Blessings.5.7.3?lang=bi 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 O.C. 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. [https://itorah.com/global-search/zimun%20bread Rabbi Mansour] discussed this topic on several occasions. One time ("Can Three People Make a Zimun if One of Them Did Not Eat Bread?" on 11/24/11) he followed the Shulchan Aruch and Rav Moshe Halevi. However, in two later discussions ("What Must the Third Person Eat for Three People to Make a Zimun?" on 5/19/13 and "Must All Three People Have Eaten Bread in Order to Recite a Zimun?" on 7/9/19) he followed Rav Ovadia Yosef.</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>[https://www.sefaria.org/Shulchan_Arukh%2C_Orach_Chayim.199.7?lang=he Shulchan Aruch O.C. 199:7], [https://www.sefaria.org/Kitzur_Shulchan_Arukh.45.22?lang=he Kitzur Shulchan Aruch 45:22].

List of sources from rishonim:
*Ritva ([https://beta.hebrewbooks.org/reader/reader.aspx?sfid=14584#p=53&fitMode=fitwidth&hlts=&ocr=%D7%9E%D7%A6%D7%98%D7%A8%D7%A4%D7%95%D7%AA%20%D7%95%D7%9E%D7%96%D7%9E%D7%A0%D7%95%D7%AA Chiddushim on Megillah 4a]; [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16269#p=71&fitMode=fitwidth&hlts=&ocr=%D7%9B%D7%A9%D7%99%D7%A9%20%D7%96%D7%99%D7%9E%D7%95%D7%9F%20%D7%91%D7%96%D7%9B%D7%A8%D7%99%D7%9D Hilchot Brachot 7:2])

*[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=46470#p=198&fitMode=fitwidth&hlts=&ocr=%D7%9E%D7%A6%D7%98%D7%A8%D7%A4%D7%95%D7%AA Raah (Brachot 45a)]

*[https://www.sefaria.org/Meiri_on_Berakhot.47b.5?lang%3Dbi%26with%3Dall%26lang2%3Den&sa=D&source=editors&ust=1740719330513197&usg=AOvVaw3lkzsFDHz2P3x5b9RV4gVq Meiri (Brachot 47b s.v. hamishnah hashlishit) in the name of some authorities (“ויש שמוסיף בה”)]

*[https://www.sefaria.org/Ran_on_Megillah.6b.11?lang=en&lookup=%D7%94%D7%9B%D7%9C%20%D7%9B%D7%A9%D7%A8%D7%99%D7%9F&with=Lexicon&lang2=en Ran (on Rif Megillah 6b s.v. hakol kesheirin)]

*[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=21359#p=92&fitMode=fitwidth&hlts=&ocr=%D7%93%D7%9C%D7%A2%D7%A6%D7%9E%D7%9F%20%D7%93%D7%95%D7%A7%D7%90%20%D7%A8%D7%A9%D7%95%D7%AA Smag (Aseh 27; in R' Farber's edition pg. 51)] in the name of the Ri

*[https://www.sefaria.org/Teshuvot_HaRosh.4.16.1?vhe%3DShe%27elot_u%27Teshuvot_haRosh,_Vilna,_1881%26lang%3Dbi&sa=D&source=editors&ust=1740719330513890&usg=AOvVaw3iu9lUfS2Q5c9VMcbIW5Td Rosh (Tshuvot HaRosh 4:16)]

*Peirushim Upsakim al haTorah leRabeinu Avigdor Tzarfati, Parshat Eikev ([https://beta.hebrewbooks.org/pdfpager.aspx?req=53035&st=&pgnum=80&hilite= Kovetz Shitot Kamai, Arachin 3a, pg. 51]-[https://beta.hebrewbooks.org/pdfpager.aspx?req=53035&st=&pgnum=81 52])

*Rabeinu Yehuda Kohen (cited in [https://www.sefaria.org/Teshuvot_Maharam%2C_Prague_Edition.227?lang=bi Shu"t Maharam MiRotenburg Prague Edition #227])
*[https://www.sefaria.org/Sefer_Mitzvot_Katan.109.2?vhe=Sefer_Mitzvot_Katan,_Kopys,_1820&qh=%D7%A9%D7%99%D7%95%D7%A6%D7%90%D7%95%D7%AA%20%D7%91%D7%96%D7%99%D7%9E%D7%95%D7%9F%20%D7%90%D7%9D%20%D7%99%D7%A8%D7%A6%D7%95 Smak Mitzva 109] (It seems that he holds it's only a ''reshut''; see Divrei Shalom ([https://he.m.wikipedia.org/wiki/%D7%A9%D7%9C%D7%95%D7%9D_%D7%99%D7%A6%D7%97%D7%A7_%D7%9E%D7%96%D7%A8%D7%97%D7%99 Rav Shalom Yitzchak Mizrachi]) Orach Chaim 2:69:5 who he originally thought that the Smak holds it's obligatory, but concludes that the more correct explanation of the Smak is that it's only a ''reshut''.)

*[https://www.sefaria.org/Tosafot_on_Berakhot.45b.3.1?lang=he Tosafot on Brachot 45b s.v. shani] (as a ''reshut'', since Tosafot hold that women are entirely exempt from zimmun).
**However, the Maharam MiRotenburg himself ([https://www.sefaria.org/Teshuvot_Maharam%2C_Prague_Edition.227?lang=bi ibid.]) seems to disagree with this point, although it's possible he just meant to make an argument within the assumption of his interlocutor Rabbeinu Yehuda ("לדידך" or "arguendo"-- for the sake of argument) but he himself really doesn't accept the point he's making.
**Tosafot Chachmei Anglia (Brachot 45b s.v. veha) seem to understand Rabbeinu Avraham ben Rav Yosef as not allowing women to join a men's zimmun ("והר"ר אברהם ב"ר יוסף הנהיג הנשים לזמן לעצמ' כשהן שלשה ואינן יכולים לסמוך על הזימון שלנו."). (This seems to be the same Rabbeinu Avraham mentioned in [https://www.sefaria.org/Tosafot_on_Berakhot.45b.3.1?lang=he Tosafot on Brachot 45b s.v. shani], although Tosafot makes no comment as to whether Rabbeinu Avraham would '''''allow''''' women to join a men's zimmun; and when Tosafot later go on to discuss women joining a men's zimmun, they make no comment that Rabbeinu Avraham would hold that women are not allowed to join a men's zimmun.)
(See further Hilchot Yom Beyom vol. 2 10:12 footnote 22 pg 306-307 who assumes that this is only a minority opinion of the [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=21359#p=92&fitMode=fitwidth&hlts=&ocr=%D7%93%D7%9C%D7%A2%D7%A6%D7%9E%D7%9F%20%D7%93%D7%95%D7%A7%D7%90%20%D7%A8%D7%A9%D7%95%D7%AA Smag and Ri]; similarly, Rav Immanuel Molekandov in [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=68385#p=271&fitMode=fitwidth&hlts=&ocr=%D7%A7%D7%98%D7%A0%D7%99%D7%9D%20%D7%9E%D7%96%D7%9E%D7%A0%D7%99%D7%9D Kovetz Menorah Badarom Gilyon 58, Adar Sheini 5784, pg 271] s.v. umei’idach claims that– at least regarding it being an '''''obligation'''''– this is a minority opinion of Smag, Ri, Raah, and Ritva [all mentioned above]. Hilchot Yom Beyom’s point is contradicted by the abovementioned sources– see especially [https://www.sefaria.org/Teshuvot_HaRosh.4.16.1?lang=he Rosh (Tshuvot, 4:16)] and [https://www.sefaria.org/Tosafot_on_Berakhot.45b.3.1?lang=he Tosafot (Berakhot 45b s.v. shani)] who he explicitly mentions as having to agree with him, who explicitly say that women may be yotzei zimmun from a man. Even Rav Molekandov’s point that women shouldn't be '''''obligated''''' in such a zimmun does not have a clear basis– once there is no prohibition for women to join such a zimmun, any opinion which would obligate 3 women in zimmun should obligate women in this case too. [Although [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=60387#p=208&fitMode=fitwidth&hlts=&ocr=%D7%9E%D7%A1%D7%AA%D7%91%D7%A8%D7%90%20%D7%9B%D7%95%D7%95%D7%AA%D7%99%D7%94 Shaar Hatziyun’s {199:9}] logic would seem to exempt women from zimmun entirely in this case, it seems that Shaar Hatziyun only meant that it’s not logical that Chazal required women to join a men’s zimmun '''''as opposed to a women’s zimmun''''', but not that it’s not logical that women can '''''ever''''' be required to join a men’s zimmun. Otherwise, the Shaar Hatziyun’s logic would run up against an explicit Shulchan Aruch {[https://www.sefaria.org/Shulchan_Arukh%2C_Orach_Chayim.199.7?lang=he 199:7]} based on the Smag and Ri, whose opinion the Shaar Hatziyun is currently discussing.])</ref>
# Women who ate together can optionally make a zimmun for themselves. The zimmun for women doesn't change whether it is three or ten or more women; either way they do not mention Hashem's name, ''Elokenu'', in the zimmun.<ref>Shulchan Aruch O.C. 199:7</ref>
# Some say that if a man ate with three women, the man may lead the zimmun.<ref>[https://www.sefaria.org/Responsa_Benei_Banim%2C_Volume_III.1?lang=he Benei Banim 3:1].</ref> However, some say that this is not allowed.<ref>Rav Shlomo Zalman Auerbach quoted in [https://www.sefaria.org/Responsa_Benei_Banim,_Volume_IV.4.9/?vhe=hebrew%7CResponsa+Benei+Banim%2C+Jerusalem+1981-2005 Benei Banim 4:4:9 s.v. beram] from Halichos Beisa. See exact quote from Halichos Beisa in Aliba Dehilcheta [https://gilyonot.jewishoffice.co.il/1pQoe7FbSchNTCCsfQX-vNYZhrJE2kHbo gilyon 33] [https://hebrewbooks.org/pdfpager.aspx?req=64133&st=&pgnum=93 pg 17] (see [https://tablet.otzar.org/#/book/151387/p/17/t/0.31053137306437261234/fs/m_hCWkf9Vli8X73f6YDWlpIcP4MMa4ZVKfhP2gX91arZ/start/6/end/9/c here] for color version of pg 17). Although Benei Banim doesn’t agree with R’ S.Z. Auerbach based on evidence from rishonim, he says it’s better not to be lenient unless necessary.</ref> (See footnote for many additional sources relating to this topic.<ref>List of sources that allow 1 man to lead a zimmun of 3 women:
*[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16100#p=117&fitMode=fitwidth&hlts=&ocr=%D7%99%D7%9B%D7%95%D7%9C%20%D7%9C%D7%91%D7%A8%D7%9A Sefer Hameorot (Brachot 45a, R' Blau ed., pg. 135)]

*Raavad (brought by [https://beta.hebrewbooks.org/pdfpager.aspx?req=14448&st=&pgnum=250&hilite= Ohel Moed, Shaar Brachot Derech 7 Netiv 1 daf 107b)]

*[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16250#p=192&fitMode=fitwidth&hlts=&ocr=%D7%90%D7%A9%D7%94%20%D7%96%D7%99%D7%9E%D7%95%D7%9F Sefer Hapardes of Rabbeinu Asher ben R’ Chaim (R' Blau ed., pg. 176)] says that a woman may lead a zimmun for 3 men.

*[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16269#p=71&fitMode=fitwidth&hlts=&ocr=%D7%9B%D7%A9%D7%99%D7%A9%20%D7%96%D7%99%D7%9E%D7%95%D7%9F%20%D7%91%D7%96%D7%9B%D7%A8%D7%99%D7%9D Hilchot Brachot of the Ritva 7:2] also says that a woman may lead a zimmun for 3 men. See also [https://www.sefaria.org/Sukkah.38a.9?lang=he&with=Ritva Ritva on Sukka 38a s.v. tanu rabanan] who seems to say the same.

*There’s room to explain the Zohar as saying that 1 man can lead a zimmun of 3 women. See [https://www.sefaria.org/Zohar_Chadash%2C_Midrash_Rut.594?vhe=Zohar_Chadash&lang=bi Zohar Chadash on Rut (§594 on Sefaria)] and the [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=14248#p=336&fitMode=fitwidth&hlts=&ocr=%D7%90%D7%91%D7%9C%20%D7%97%D7%99%D7%99%D7%91%D7%95%D7%AA%20%D7%9C%D7%A9%D7%9E%D7%95%D7%A2%20%D7%94%D7%91%D7%A8%D7%9B%D7%94%20%D7%9E%D7%A4%D7%99%20%D7%94%D7%9E%D7%91%D7%A8%D7%9A Sulam edition (pg. 133; daf 87d in the old edition)]. (However, the Matok Midevash pg. 579 explains the Zohar according to the opinion that 1 man can’t lead a zimmun of 3 women.)
Sources that '''do not''' allow 1 man to lead a zimmun of 3 women:
**[https://beta.hebrewbooks.org/pdfpager.aspx?req=14448&st=&pgnum=250&hilite= Ohel Moed (Shaar Brachot Derech 7 Netiv 1 daf 107b)] brings the Raavad’s opinion and another rishon’s opinion that disagrees with him; the Ohel Moed himself doesn’t take sides on this issue. (However it’s not entirely clear that this anonymous rishon– who’s also cited in the Sefer Hameorot mentioned above– actually holds that a man can’t lead a zimmun for 3 women. Rather, it’s possible that he simply holds that men and women can’t join together for a zimmun because of pritzut. This is in opposition to the Sefer Hameorot’s position that we are not concerned at all for the reason of pritzut in a zimmun of men and women, as long as there’s no avadim. But this exact case of 3 women and 1 man may not have been the intention of that anonymous rishon.)

**Peirushim Upsakim Al Hatorah Lerabbeinu Avigdor Tzarfati, Parshat Eikev, (can be found in [https://beta.hebrewbooks.org/pdfpager.aspx?req=53035&st=&pgnum=80&hilite= Kovetz Shitot Kamai on Arachin 3a pg. 51]-[https://beta.hebrewbooks.org/pdfpager.aspx?req=53035&st=&pgnum=81 52])— there’s room to say that he holds that 1 man can’t lead a zimmun for 3 women, since he only requires women to be yotzei from a man when there’s already 3 men making a zimmun. Seemingly even though there’s an advantage of hearing birkat hamazon from a man, this is not allowed when there’s no zimmun of 3 men. (This matter requires further study.)

**Seemingly, the [https://beta.hebrewbooks.org/pdfpager.aspx?req=32520&st=&pgnum=144&hilite= Yad Haketana (Brachot 9:15 footnote 73)] would not allow a man to be motzi women in zimmun if there aren’t 3 men there. (Since he says that women are not allowed to respond to a men's zimmun out loud, in order that it should not look like the men and women are in one group for zimmun, it would seem that he also wouldn't allow a man to lead a zimmun of 3 women when there's no zimmun of 3 men present. This in fact is the logic behind [https://www.sefaria.org/Responsa_Benei_Banim%2C_Volume_IV.4.9?vhe=hebrew|Responsa_Benei_Banim,_Jerusalem_1981-2005&lang=bi Rav Shlomo Zalman Auerbach's ruling (quoted in Benei Banim 4:4:9 s.v. beram from Halichos Beisa)] to not allow this.)
Opinions that hold that a woman can’t be motzi men in zimmun:
*[https://www.sefaria.org/Tosafot_on_Sukkah.38a.9.1?lang=he Tosafot Sukka 38a s.v. be’emet amru] (at least as it's stated in [https://www.sefaria.org/Tosafot_on_Sukkah.38a.9.1?lang=he&p2=Piskei_Tosafot_on_Sukkah.100.1&lang2=he Piskei Tosafot there])

*Ran on the Rif ([https://www.sefaria.org/Ran_on_Megillah.6b.11?vhe=Vilna_Edition&lang=he Megillah 6b in dapei haRif] and [https://www.sefaria.org/Ran_on_Sukkah.19a.5?vhe=Vilna_Edition&lang=he Sukka 19a in dapei haRif])

*Meiri [https://www.sefaria.org/Meiri_on_Berakhot.47b.5?lang=bi&with=all&lang2=en on Brachot 47b s.v. hamishna hashlishit] and [https://www.sefaria.org/Meiri_on_Sukkah.38a.9?vhe=Meiri_on_Shas&lang=he Sukka 38a]
*Chachmei Provence cited by the [https://www.sefaria.org/Meiri_on_Megillah.4a.1?vhe=Meiri_on_Shas&lang=he&with=all&lang2=he Meiri on Megillah 4a] (Even though there’s room to say that the Meiri himself was writing this point, as Rav Moshe Hershler seems to have understood [in [https://tablet.otzar.org/#/book/5281/p/20/t/17256353764821234/fs/0/start/0/end/0/c his edition of the Meiri haara 154 page 21]] it's more mashma that the Meiri is citing this from a different rishon. Even though usually the term "Chachmei Provence" is used by the Meiri in reference to the Ittur [see [https://www.sefaria.org/search?q=%D7%A4%D7%A8%D7%95%D7%91%D7%99%D7%A0%D7%A6%D7%90&tab=text&tpathFilters=Talmud%20Commentary%2FRishonim%20on%20Talmud%2FMeiri&tvar=1&tsort=relevance&svar=1&ssort=relevance here] for a list of references to “Chachmei Provence” in the Meiri”] it's possible that here he's referring to a different rishon with this terminology, or that he actually is citing a statement from the Ittur which is no longer extant.

*[https://www.sefaria.org/Chiddushei_HaRa'ah_on_Berakhot.45a.7?vhe=Perush_ha-halachot_masekhet_berakhot,_Jerusalem_2007&lang=bi Raah on Brachot 45a]

*It seems from the words of the Sefer Hamichtam (found in [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=43537#p=25&fitMode=fitwidth&hlts=&ocr=%D7%95%D7%9E%D7%95%D7%A6%D7%99%D7%90%D7%95%D7%AA%20%D7%90%D7%AA%20%D7%94%D7%90%D7%A0%D7%A9%D7%99%D7%9D%20%D7%90%D7%9D%20%D7%94%D7%99%D7%95%20%D7%99%D7%95%D7%93%D7%A2%D7%95%D7%AA%20%D7%9C%D7%A7%D7%A8%D7%95%D7%AA Kovetz Shitos Kamai on Brachot 45a, vol. 3 pg 1256]) that he held that a woman can’t be motzi men in zimmun, even though it seems from his words that he did not reach a conclusive decision as to whether women are obligated in zimmun or not (therefore his opinion is relevant even according to the Shulchan Aruch ([https://www.sefaria.org/Shulchan_Arukh%2C_Orach_Chayim.199.7?lang=bi 199:7]) who holds women are obligated in zimmun in this case where she ate with 3 men).

*It’s possible that this is the intention of the [https://www.sefaria.org/Ohr_Zarua%2C_Volume_II.369.1?ven=hebrew|Ohr_Zarua,_Zhytomyr,_1862&lang=he&with=all&lang2=he Ohr Zarua Volume II #369] (even though in [https://www.sefaria.org/Ohr_Zarua%2C_Volume_I.184.1?ven=hebrew|Ohr_Zarua,_Zhytomyr,_1862&lang=he Ohr Zarua Volume I #184] he seems to side with the opinions that women are ''always'' exempt from zimmun, it seems that his arguments here that women can’t be motzi men in zimmun are independent of his conclusion there.)
*Implication of the Rashbetz on Brachot 45a s.v. נשים ועבדים וקטנים אין מזמנין עליהן (quoted in [https://tablet.otzar.org/#/book/634498/p/75/t/1/fs/0/start/0/end/0/c Tzror Hachaim on Rambam Hilchot Brachot 5:1, printed in Osaf Mefarshei Harambam edition pf Tzror Hachaim on page 75 s.v. שוב ראיתי] and in [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=55918#p=774&fitMode=fitwidth&hlts=&ocr=%D7%A9%D7%90%D7%A0%D7%99%20%D7%91%D7%A8%D7%9B%D7%AA%20%D7%96%D7%99%D7%9E%D7%95%D7%9F Meir Oz vol. 8 page 764]), who contrasts the pritzut of combining men and women to make a zimmun to a woman being '''''motzi''''' men in other mitzvot. Seemingly, he would not allow a woman to be '''''motzi''''' men in zimmun.

*Implication of [https://beta.hebrewbooks.org/pdfpager.aspx?req=32520&st=&pgnum=144&hilite= Yad Haketana (Hilchot Brachot 9:15 footnote 71-73)] as understood by [https://www.sefaria.org/Biur_Halacha.199.7.3?vhe=Biur_Halacha&lang=bi Beiur Halacha (199:7 s.v. veyotz’ot)]. (In footnote 71 he says the reason women are obligated in zimmun only when eating with 3 men is in order to show that women can't be motzi men in birkat hamazon deoraita; in footnote 72 he says a group of 3 women can't break off from a group of 3 men to make their own zimmun, rather they must be yotzei with the men's zimmun; in footnote 73 he says that women are not allowed to respond to the men's zimmun out loud, in order that it should not look like the men and women are in one group for zimmun.)

*[https://www.sefaria.org/Biur_Halacha.199.7.3?vhe=Biur_Halacha&lang=bi Beiur Halacha (199:7 s.v. veyotz’ot)]

*The [https://www.sefaria.org/Bach%2C_Orach_Chaim.689.3.1?lang=he Bach (Orach Chaim 689:1 s.v. uBaal haIttur katav mistabra)] says that according to the opinions that women are not obligated in birkat hamazon mideoraita, they can’t be motzi men in zimmun. (Seemingly he would say the same according to the Shulchan Aruch ([https://www.sefaria.org/Shulchan_Arukh%2C_Orach_Chayim.186.1?lang=bi 186:1]) that there’s a doubt whether women are obligated in birkat hamazon mideoraita— see the words of the Bach and his reference to what he writes earlier [[https://www.sefaria.org/Tur%2C_Orach_Chaim.186.1?lang=bi&with=Bach&lang2=en 186:1]]).
*[https://www.sefaria.org/Shulchan_Arukh_HaRav%2C_Orach_Chayim.186.4?lang=bi Shulchan Arukh HaRav Orach Chayim 186:4]
*[https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.199.24.1?lang=bi Kaf HaChayim Orach Chayim 199:24] (See further [https://www.sefaria.org/Penei_Yehoshua_on_Berakhot.45b.2?vhe=hebrew|Penei_Yehoshua,_Warsaw_1861&lang=he&with=all&lang2=he Penei Yehoshua on Berakhot 45b §2] s.v. Tosafot dibbur hamatchil shani & [https://beta.hebrewbooks.org/pdfpager.aspx?req=32520&st=&pgnum=144&hilite= Yad Haketana (Hilchot Brachot 9:15 footnote 71)] who touch on his idea in different contexts.)
Opinions that hold that a woman '''can''' be motzi men in zimmun:
**[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16250#p=192&fitMode=fitwidth&hlts=&ocr=%D7%90%D7%A9%D7%94%20%D7%96%D7%99%D7%9E%D7%95%D7%9F Sefer Hapardes (Rabbeinu Asher ben R' Chaim) (R' Blau ed., pg. 176)] (mentioned earlier).
**[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16269#p=71&fitMode=fitwidth&hlts=&ocr=%D7%9B%D7%A9%D7%99%D7%A9%20%D7%96%D7%99%D7%9E%D7%95%D7%9F%20%D7%91%D7%96%D7%9B%D7%A8%D7%99%D7%9D Hilchot Brachot of the Ritva 7:2] and straightforward understanding of [https://www.sefaria.org/Sukkah.38a.9?lang=he&with=Ritva Ritva on Sukka 38a s.v. tanu rabanan] (mentioned earlier). (According to the interpretation of [https://www.sefaria.org/Responsa_Benei_Banim%2C_Volume_III.1.7?lang=bi Benei Banim {3:1:7 s.v. verak}] the Ritva only allows this when there are 3 women who are making a zimmun together, not when there’s 3 men and less than 3 women. However, [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=47327#p=213&fitMode=fitwidth&hlts=&ocr= Maadanei Asher Hilchos Brachos, vol. 2, 68:3], [https://ph.yhb.org.il/category/%D7%91%D7%A8%D7%9B%D7%95%D7%AA/05-%D7%96%D7%99%D7%9E%D7%95%D7%9F/#_te01ftn4_12 Harchavot LiPeninei Halacha– Brachot], and R’ Mordechai Leib Katzenelenbogen [in his footnotes on the Mossad Harav Kook edition of Hilchot Brachot of the Ritva 7:2 footnote 3; in Iyunim Halacha Lemaaseh at the end of the sefer, §23 pg 137] seem to understand the Ritva as allowing this even when there’s only 1 woman and 3 men.)
**[https://beta.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=92 Chazon Ish (Orach Chaim 30:8)] considers this as a possibility, although he does not reach a clear conclusion on this matter. He also only considers this in a case where the men are unable to recite the bracha on their own.
</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 Sephardi 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 Sephardi, Ashkenazi, and Kattan (Sephardi) eat bread together, they may make a zimmun if the Sephardi leads. If they're ten total, consisting of eight Sephardim, and Ashkenazi, and a Kattan, they Sephardim 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 Sephardi, Ashkenazi, and Kattan eat together, they may make a zimmun and the Sephardi should be Mezamen. Moreover, Rav Shlomo Zalman Auerbach holds that if they're eight Sephardim, an Askenazi, and a Kattan, one of the Sephardim 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 [https://www.sefaria.org/Prisha%2C_Orach_Chaim.199.15.1?lang=bi&with=Tur&lang2=en Perishah (199:15)] had a Girsa in the Tur that ketanim could make their own zimmun, but the [https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.199.18.1?lang=bi 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. However, in a footnote (Birur Halacha §7) he notes that since several rishonim ([https://www.sefaria.org/Meiri_on_Berakhot.47b.5?lang=bi Meiri Brachot 47b], [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16100#p=117&fitMode=fitwidth&hlts=&ocr= Sefer Hameorot Brachot 45a], [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16242#p=147&fitMode=fitwidth&hlts=&ocr= Sefer Habatim Hilchot Brachot Shaar 6 Siman 16], [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16251#p=122&fitMode=fitwidth&hlts=&ocr= Sefer Hashulchan Hilchot Seuda Shaar 6], and simple understanding of the Tur [https://turshulchanarukh.alhatorah.org/Main/Orach_Chayyim/199.6#m7e4n6 199:6]) hold that ketanim do make their own zimmun, maybe the halacha should be like them, but he does not conclusively decide this way. Rav Moshe Mordechai Karp (Hilchos Yom Beyom, vol. 2, 10:10) holds that ketanim may make their own zimmun as a ''reshut'' (optionally), '''as long as they each say their own birkat hamazon'''. [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=20024#p=100&fitMode=fitwidth&hlts=&ocr=%D7%A7%D7%98%D7%A0%D7%99%D7%9D%20%D7%9E%D7%96%D7%9E%D7%A0%D7%99%D7%9D Benei Banim (3:27, pg 100, s.v. ach & s.v. verak], [https://www.sefaria.org/Responsa_Benei_Banim%2C_Volume_III.27.15?ven=hebrew|Responsa_Benei_Banim,_Jerusalem_1981-2005&lang=bi §15]-[https://www.sefaria.org/Responsa_Benei_Banim%2C_Volume_III.27.16?ven=hebrew|Responsa_Benei_Banim,_Jerusalem_1981-2005&lang=bi 16] on Sefaria) implies that ketanim are allowed make a zimmun, although he says that nowadays the minhag is that ketanim don't make a zimmun. [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=68385#p=271&fitMode=fitwidth&hlts=&ocr=%D7%A7%D7%98%D7%A0%D7%99%D7%9D%20%D7%9E%D7%96%D7%9E%D7%A0%D7%99%D7%9D Rav Molekandov in Kovetz Menorah Badarom Gilyon 58, Adar Sheini 5784, pg 271]-[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=68385#p=272&fitMode=fitwidth&hlts=&ocr= 272] holds that ketanim who reached the age of chinuch must make a zimmun if they eat together. Divrei Shalom ([https://he.m.wikipedia.org/wiki/%D7%A9%D7%9C%D7%95%D7%9D_%D7%99%D7%A6%D7%97%D7%A7_%D7%9E%D7%96%D7%A8%D7%97%D7%99 Rav Shalom Yitzchak Mizrachi]) Orach Chaim 2:68 says that since Hashem’s name is not mentioned in their zimmun they should make a zimmun in accordance with the stringent opinions.</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 [https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.199.21?lang=bi Kaf HaChaim (199:21)] sounds like they have to be three Gedolot. The Hebrew-English Yalkut Yosef in the footnotes quotes a [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=64496#p=352&fitMode=fitwidth&hlts=&ocr=%D7%9E%D7%96%D7%9E%D7%A0%D7%95%D7%AA Maayan Omer (1:9:31, pg 305; pg 338 in 5777 edition)] 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 [https://hebrewbooks.org/pdfpager.aspx?req=50286&pgnum=64 Kovetz MeBet Levi (Nissan 5758) pg. 64] who defends the minhag slightly.
See further regarding this minhag in [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=14515#p=14&fitMode=fitwidth&hlts=&ocr= Tzitz Eliezer 16:1:6] and [https://hebrewbooks.org/pdfpager.aspx?req=21903&pgnum=42 Yeshuas Moshe 3:19].
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/lectures/897474 Rav Hershel Schachter (Shiur on Berachos #87 44b-45b, at 69:51)] 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. (However, at 70:53 he qualified his statement by saying that there can be a partial fulfillment of zimun even when not hearing the ''entire'' birkat hamazon out loud-- see earlier regarding the crucial part of 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]]

Hotzaah

2025-08-11T16:24:34Z

Mpg613: attempted to fix paragraph formatting

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One of the 39 Melachot which one is prohibited to do on [[Shabbat]] is [[Hotzah]], [[carrying]] from one domain to another. In general, one may not carry from a public domain to a private one, or visa versa. Additionally, one may not carry 4 [[amot]] in a public domain.<ref>The first Mishna in Maseches Shabbos explains that there is an issur deoraisa for a person to take an object from a reshus hayachid on Shabbos and place the object into a reshus harabim or vise versa. One who does so has violated Hotzah. There is also a rabbinic prohibition to do half of the melacha, by either picking up the object (''akira'') in order to transfer it or to place it down (''hanacha'') after it has been transferred. The Gemara (Shabbos 4a) indicates that ''akira'' and ''hanacha'' are only prohibited if the object is placed or removed from a platform of four by four tefachim. Interestingly, the Gemara (5a) states that a person’s hand is treated as if it is four by four tefachim.</ref> The definition of these domains and the exceptions under which a person may carry are described below. For a broader perspective about [[carrying on Shabbat]] and the modern Eruv, see our [[Introduction to the Modern Eruv]], [[Mechitzot]], [[Eruv Chatzerot]], and [[Sechirut Reshut]] pages.

==Source==

#The source of Meleches Hotzah is a major machlokes Rishonim.<ref>Rashi Mishna 2a states that the source for Hotzah is “Vayichale ha’am me’havee” (Shemot 36:6) in which Moshe Rabbeinu commands Klal Yisroel to stop bringing donations for the Mishkan. However, the Ri (Eruvin 17b, Shabbos 2a) states that the source for Hotzah is “Al yaytzay ish mimkomo” (Shemot 16:29) which states that one may not leave one’s domain while carrying. It is imperative to point out that while most melachos are learned from the construction of the mishkan, Hotzah requires pesukim be established as a melacha. Tosfot and Ramban on 2a both address this inconsistency and explain that since Meleches Hotzah is inferior, or ''garuah, ''in nature (See their respective explanations what exactly the deficiency is, see also Ohr Zarua’s siman 82) it requires pesukim to clarify that it still is considered one of the 39 melachos and was also done in the Mishkan.(See Tos 96b) 
This concept of ''Melacha Garua'' has a considerable amount of practical applications. For instance, the Chayei Adam (Shabbos 9:11) states that an object that has been illicitly carried on Shabbos may still be used, in contrast to other melakhot which, when violated, taint the object with a rabbinical prohibition preventing one from using the object. Furthermore, some rishonim understand that the reason the Talmud says that eiruvin is not required on Yom Tov is because Hotzah falls short of the status of a complete melakhah. See also Afikei Yam, II, 4:8.The fact that Hotzah is a ''Melacha Garua'' has ramifications also on the source of the toldos. Usually, the toldos of a melacha merely consist of actions resembling the avos logically. However, some Rishonim (See Tos 96b) learn that the toldos of Hotzah must be both similar in svara to the avos from which they are derived and practiced in the mishkan—a characteristic not found in any other melacha. The toldos of Hotzah are haavara (carrying daled amos in reshus harabim), throwing an item from reshus hayachid to reshus harabim and vice versa, throwing an item four amos in reshus harabim, and hoshata (transferring a chefetz from reshus hayachid to an adjacent reshus hayachid through a makom ptur). (Listed in the first Mishna in Perek Hazorek (96a)) It is a discussion amongst the Rishonim whether hachnasa, transferring something from a reshus harabim to a reshus hayachid, is an av or a toldah. (See Ramban 2b, Rambam Hil Shabbos) </ref>

==Definition of the 4 domains==

#There are 4 categories of domains on [[Shabbat]]: the Reshut HaRabim (public domain), Reshut HaYachid (private domain), intermediate area (Karmelit), and exempt area (Makom Patur).<ref>Shulchan Aruch 345:1, Kitzur Shulchan Aruch 81:1</ref>
#A Reshut HaYachid is defined as an area of at least 4 [[Tefachim]] by 4 [[Tefachim]] surrounded by walls of at least 10 [[Tefachim]]. This includes a pit which is 4x4 [[Tefachim]] with walls of 10 [[Tefachim]].<ref>Kitzur Shulchan Aruch 81:2</ref>
#A Reshut HaRabim is defined as a street which is 16 [[amot]] wide. Some say that if there's not 600,000 people passing through it daily it's not a Reshut HaRabim.<ref>Kitzur Shulchan Aruch 81:3. Rav Sar Shalom Goan (Otzar Hageonim Eruvin 6a, Responsa Shaarei Teshuva 209), Rashi (Eruvin 6a s.v. reshut harabbim), [https://www.hebrewbooks.org/pdfpager.aspx?req=21295&pgnum=307 Bahag (Berlin p. 131, quoted by Tosfot Eruvin 6a)], Tosfot (Eruvin 6a s.v. keysad, Shabbat 6b s.v. kaan), Tosfot Rid (Eruvin 59a, Sh"t Harid n. 107), Mordechai (Shabbat n. 294), Agudah Eruvin 5:56, Piskei Rav Menachem Mendel Klausner (Shabbat 6a), Rav Yechezkel Magdeburg (Shabbat 5b), Rivavan (Shabbat 2a), Riaz (Eruvin 1:5, 5:1), Maharam Rotenberg (Karmina n. 69), Rosh (Eruvin 1:8, Beitzah 3:8, Tosfot Harosh Eruvin 6a s.v. keysad), Raavan (Shabbat n. 349; see Hagahot Mordechai (end of ch. 10) who quotes Rabbi Elazar that disagreed with Rashi and Mishkenaot Yakov 120 posits that this is the Raavan.), Ravyah (Hilchot Eruvin n. 379), and Rashbash (responsa n. 559) hold that a city must have 600,000 in order to be a reshut harabbim. Rabbenu Pertz (Eruvin 6a), Ramban (Eruvin 59a s.v. Mishna), Rashba (responsa 1:722), Ritva (Eruvin 59a), Ran (Chidushei Haran Eruvin 6a), Rambam (as cited by Ritva Eruvin 59a), and Rivash (responsa 405) argue.

*Ramban makes a suggestion for Rashi that perhaps an intercity highway doesn't need 600,000 to be a reshut harabbim.
*Ran (Meyuchas Lran Shabbat 6b s.v. kaan) in name of Raah writes that even Rashi holds that it isn't necessary to actually have a population of 600,000. It only requires a path that is normally travelled by many people like 600,000 even though they weren't all there simultaneously. Meiri Eruvin 2a agrees.</ref>
#A Karmelit is defined as an area of 4 [[Tefachim]] by 4 [[Tefachim]] with walls which are less than 10 [[Tefachim]] in height. It also includes areas where the public doesn't walk and doesn't have proper fencing such as fields, or rivers which are 10 [[Tefachim]] deep.<ref>Kitzur Shulchan Aruch 81:4</ref>
#A Makom Patur is a place which is less than 4 [[Tefachim]] by 4 [[Tefachim]] but is of at least 3 [[Tefachim]] in height. They are only a Makom Patur when placed in a Reshut HaRabim, but in a Karmelit they are considered like a Karmelit.<ref>Kitzur Shulchan Aruch 81:5</ref>

===Moving a Key in an Entranceway===

#If the entranceway in from of a house or building is 4 tefachim wide by 4 tefachim long in front of the door, has two walls on either side and a roof above it, it is a reshut hayachid. Alternatively, if it is 10 tefachim above the ground, and 4x4 tefachim, it is a reshut hayachid. If isn't so high, large, lacks the walls, or roof is considered like the domain that it is facing.<ref>Rama 346:3</ref>

===Summary of Dispute Between Mishkenot Yakov and Bet Efraim===

#Mishkenot Yakov<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=1095&pgnum=113 Responsa n. 120]</ref> makes 2 independent arguments<ref>One minor argument he tacks on is that even in a mavoy mefulash there is a dispute whether a tzurat hapetach is sufficient. The Rashba and Rabbenu Yehonatan hold that doors are necessary. Even though most rishonim (Rif, Rambam, and Rosh) are lenient about this point, he brings 2 proofs from the gemara for the Rashba.</ref> to challenge all communal eruvin using tzurat hapetach.
##He<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=1095&pgnum=116 s.v. v'ad]</ref> enumerates 16 rishonim who hold that reshut harabbim does not need a population of 600,000 including: Rif,<ref>Eruvin 17b</ref> Rambam,<ref>Hilchot Shabbat 17:33</ref> Rabbenu Tam,<ref>Tosfot Eruvin 6a s.v. keysad, also cited by Ritva Eruvin 59a</ref> Rashbam, Raavan, Ramban, Rashba, Ritva, Ran, Hagahot Mordechai, Rivash, Rash, Riva, Ri Halevi, Mordechai, and Riaz.<ref>See, however, Piskei Riaz 5:1 where he quotes 600,000 as a requirement. This is reiterated in Riaz 1:1:5 that 600,000 is a requirement.</ref> Simultaneously, he argues that really only 5 rishonim hold that 600,000 is necessary including Smak, Smag, Sefer Hatrumah, Roke'ach,<ref>Roke'ach 173 and 175 is clear that he holds like Rashi that a population 600,000 is necessary for a reshut harabbim.</ref> and Maharam. Therefore, he holds that the halacha follows those rishonim who do not require 600,000. Therefore, our cities irrelevant of its population are a reshut harabbim and a tzurat hapetach doesn't work to enclose a reshut harabbim.
##Even according to those who require a population of 600,000, they agree that a wall of a tzurat hapetach is nullified by the travel of all the townspeople, even though they aren't 600,000. This argument rests on the assumption that we hold ''ayti rabbim umevatel mechitzta'' (heb. איתי רבים ומבטל מחיצתא; trans. the masses come and nullify the wall). This argument is predicated on the Hagahot Ashri.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=1095&st=&pgnum=118 Mishkenot Yakov 120 s.v. amnam] based on Hagahot Ashri (Eruvin 1:8), Tosfot Eruvin 62b s.v. vrebbe, and Ritva Eruvin 22a who sound like ayti rabbim applies even in a non-reshut harabbim.</ref>
##To strengthen his point that even in walled cities a tzurat hapetach is insufficient to close gaps, he argues that a gap of more than 10 amot is deoritta. His biggest proof is that Yerushalayim is considered to be a reshut harabbim in Eruvin 101a and Pesachim 66b, even though it had walls.
#Bet Efraim's<ref>Bet Efraim 26 s.v. u'lifi zeh</ref> defense of modern eruvin is that we follow Rashi that we don't have a reshut harabbim today because our cities lack 600,000 people and the Mishkenot Yakov's understanding of the Hagahot Ashri is incorrect. Furthermore, for walled cities he adds another argument to be lenient since we follow Rabbanan who hold that there's no ''ayti rabbim''.
##Bet Efraim<ref>26 s.v. vachshava</ref> counts 25 rishonim who hold that 600,000 is necessary for a reshut harabbim. They include: Bahag, Rashi, Raavan, Smag, Smak, Roke'ach, Maharam, Rosh, Tur, Mordechai, Sefer Hatrumah, Or Zaruah, Rabbenu Simcha, Rash, Hagahot Maimoni, Hagahot Ashri, Shibolei Haleket, Maharam Rikanti, Aguda, Isur Vheter, Hagahot Iser Vheter, Mahari Vayil, Trumat Hadeshen, Sedah Lderech, and Rabbenu Yerucham.
###Part of their argument in interpreting several rishonim revolves around how to understand the Ritva's explanation of Rashi. Mishkanot Yakov explains that even Rashi meant that 600,000 doesn't actually mean that they need 600,000 people there. It just needs to be a metropolitan area that is open to the masses to live there or visit there for commerce. Bet Efraim argues that the Ritva means that 600,000 do have to live there or travel there with some frequency. If there isn't 600,000 people who live or travel over a period of time<ref>Bet Efraim isn't clear about within what span of time 600,000 must travel to that city. In passing he writes that certainly if 600,000 does not frequent there at least within two years it isn't a reshut harabbim. </ref> certainly it isn't a reshut harabbim. He accepts the Ritva's understanding of Rashi.
##Bet Efraim's tries to prove that we do not hold ''ayti rabbim umevatel mechitzta''. Certainly Rambam held that we do not hold ''ayti rabbim umevatel mechitzta,''<ref>Bet Efraim 26 s.v. v'atta navo proves this from the Pirush Mishnayot where he writes that we do not follow Rabbi Yehuda about ''ayti rabbim umevatel mechitzta''. He also shows that this is his position in Hilchot Shabbat 17:33, as already noted by the Maggid Mishna and Hagahot Maimoni there. In paragraph s.v. ach ma shekatuv harashba, he notes that Rashba 3:269 (cited by Kesef Mishna Shabbat 17:10) understood that Rambam paskens like Rabbi Yehuda, however, Bet Efraim brings several proofs against this.</ref> but he also proves that Rif and Rosh concur with this. Although the Ramban writes that Rif and by implication Rosh hold ''ayti rabbim umevatel mechitzta,'' the Bet Efraim disagrees.<ref>Bet Efraim 26 s.v. ivra</ref> By making this argument, Bet Efraim undermines Mishkenot Yakov's second argument altogether.<ref>Bet Efraim 26 s.v. teshuva makes this point that Rif and Rosh pasken like rabbanan from the fact that they quote the Mishna Eruvin 22a without comment and rabbanan are the majority opinion. Another proof is from the fact that they quote the Mishna Taharot cited on 8a, which according to the gemara 22b must be understood like rabbanan (26 s.v. v'od nireh).

*In paragraph s.v. v'acharei he proves that Tosfot Eruvin 6b s.v. vha'amar and Tosfot Yeshanim Shabbat 6a ruled like rabbanan.</ref>
###Additionally, Bet Efraim argues with Mishkenot Yakov's understanding of the Hagahot Ashri. According to the Mishkenot Yakov, it is a proof that even without 600,000 a tzurat hapetach is insufficient on the roads used by everyone in town. Bet Efraim argues that without 600,000 tzurat hapetach is sufficient.<ref>Hagahot Ashri (Eruvin 1:8) writes that a tzurat hapetach is sufficient for a ''mavoy mefulash'' only if the inhabitants of a mavoy travel through it, but if all the townspeople travel through the mavoy they would uproot the tzurat hapetach. He concludes with the words of the Ram from Ivra that this point is true even for Rashi that requires a population of 600,000. Mishkenot Yakov interpreted this to mean that even if we hold like Rashi as long as the townspeople travel on this road they invalidate a tzurat hapetach. He adds that this is also the opinion of Tosfot Eruvin 62b s.v. vrabbi [quoted and accepted by Or Zaruah (2:168), Smag (Aseh Derabbanan 1), and Aguda (Eruvin 6:60)]. Bet Efraim 26 s.v. ach el zeh abit argues that he's discussing a case where there is a reshut harabbim on either side of the street in question. According to Rashi, the reshut harabbim requires 600,000 and then if there is 600,000 on either side then the street used by the townspeople in between is also a reshut harabbim.</ref> In understanding the Maharam<ref>In the same vein, they argue about the interpretation of the Maharam who writes that in an area that isn't a reshut harabbim because it lacks 600,000 but is used by the whole town can be permitted with doors. Bet Efraim reads Maharam as saying that even tzurat hapetach is sufficient, while Mishkenot Yakov argues that tzurat hapetach is insufficient and specifically doors are necessary. Igrot Moshe 1:139:3 agrees with Bet Efraim on this point. [Though, Igrot Moshe 1:139:3 writes that even the Maharam agrees with Ri in the case where there are 600,000 and is a karmelit for another reason that it needs doors and perhaps they need to be closed.]</ref> and Ritva<ref>Ritva 22a s.v. derabbanan and kaan writes that doors that close at night are necessary even if the street isn't 16 amot wide. Mishkenot Yakov quotes this as a proof that doors which close are necessary even not for a reshut harabbim if there are masses passing through. Bet Efraim argues that Ritva means that the doors are only necessary if it is a reshut harabbim even though it isn't 16 amot wide since on either side it is a reshut harabbim. </ref> there is a parallel dispute.
###Tangentially, Bet Efraim explains that the Rambam holds that it is sufficient to close off a reshut harabbim with doors that could close even though practically they don't close. Furthermore, he explains that perhaps Rif and Rosh agree with this. However, Shiltei Giborim, Tur and Bet Yosef 364:2 read Rif and Rosh as disputing this point.
##Bet Efraim denies Mishkenot Yakov's claim and holds that specifically within walled cities even a gap more than 10 amot is not deoritta. His answer for Yerushalayim is that it was only a reshut harabbim when the enemies knocked down parts of the walls and more importantly the corners.<ref>Bet Efraim 27 s.v. v'al kol panim mevu'ar</ref>

===Aruch Hashulchan===

#Aruch Hashulchan<ref>345:16-23</ref> explains that there is only one reshut harabbim in a town that is designated for all of the traffic. However, if a city is open in all directions then there's no singular reshut harabbim and all of the streets aren't a reshut harabbim. His proof is that in the desert the only reshut harabbim was machaneh Levi, but machaneh yisrael had many streets and so it wasn't a reshut harabbim. Also, our marketplaces aren't a reshut harabbim because there are stores also not in the marketplace, so the marketplace isn't a singular place in town for masses to do commerce.<ref>Rav Moshe in OC 5:28 disagreed with this chidush of the Aruch Hashulchan.</ref>

===Chazon Ish===
[[Image:eruv-diagram1.png|200px|right]]

#Chazon Ish<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=14336&st=&pgnum=297 Chazon Ish OC 107:5]</ref> holds if there are three walls of omed merubeh surrounding a street, that street is considered a reshut hayachid.
#Once it is a reshut hayachid, it is as though all of the 4 surrounding walls are closed with walls.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=14336&st=&pgnum=202 Chazon Ish OC 65:45] holds that once an area is a reshut hayachid because of omed merubeh on 3 walls, the area it enclosed is like it has 4 complete walls closing it off. Those walls can then be used to enclose other areas.</ref> Those halachic walls then serve to transform the streets intersecting it into reshiyot hayachid as well.
#In the picture to the left street A is considered a reshut hayachid because it is surrounded with three omed merubeh walls. Then imaginary lines are drawn to enclose streets B, C, and D so that they're broken up in two and each side has omed merubeh on three sides.

===Rav Moshe Feinstein's approach to Eruvin===

#Rav Moshe Feinstein's<ref>OC 1:139. See also OC 1:138, 4:87-89, 5:28-29, and Hashmata to 4:89.</ref> view was that it is impossible to make an eruv in a very large city such as Manhattan or Brooklyn. He has several specific reasons for his position and a general reason because it'll lead to mistakes in other places.
##The Rashba holds that any marketplace that is at least 16x16 amot is a reshut harabbim even if it is surrounded by walls.<ref>Bet Efraim 26 s.v. vlifi zeh writes that we don't follow this Rashba either because we hold like rabbanan or we follow Rashi and there isn't a population of 600,000.</ref> He argues that according to one interpretation of Rashi even a city with walls and doors that close at night is a karmelit and an eruv is ineffective.
##Each of the bridges independently could be considered a reshut harabbim or at least a karmelit. On this factor by itself, Rav Moshe feels it would be acceptable to be lenient, but certainly it is proper to be strict in conjunction with his other reason.
##According to one interpretation in Rashi, it is impossible to make an eruv in a large city, so that people don't mistakenly extrapolate from there to allow an eruv in a reshut harabbim. That is why the rabbis of the mishna never made one in Yerushalayim.

===Summary of Modern Poskim===
====Ramifications of ''Ayti Rabbim''====

#Several major rishonim including Ramban, Rashba, Ritva, and Meiri explicitly rule like Rabbi Yehuda. According to Ramban, this is also the view of the Rif and by extension the Rosh.<ref>Rashba 22a s.v. vkayma lan, Ritva 22a s.v. vkayma lan, Meiri Eruvin 18a s.v. v'anan, 20a s.v. vklal all hold like R' Yehuda and not Rabbanan. This also is the opinion of Ramban (Milchamot 6a) in understanding the Rif and Baal Hameor is also concerned for Rabbi Yehuda.</ref> However, the Rabbenu Chananel,<ref>Rabbenu Chananel (Shabbat 101a) proves that we hold like rabbanan from Shabbat 100a.</ref> Rambam, according to most commentaries,<ref>Hilchot Shabbat 17:33 as understood by Maggid Mishna and Hagahot Maimoniyot and also explicit in Pirush Mishnayot (Eruvin 2:4)</ref> Tosfot Rid,<ref>Tosfot Rid (Mehudra Telita Eruvin 22a s.v. vkol) holds like rabbanan.</ref> Riaz,<ref>Riaz (Eruvin 2:1:7) holds like rabbanan. See Menuchat Ahava v. 3 p. 271 who proved that Riaz held like Rabbi Yehuda from earlier (1:1:5), really that is only because of the issue of how to close a reshut harabbim but not because of the issue of ayti rabbim.</ref> Ravyah,<ref>Shabbat 1:201 rules like the opinion of Rabbanan. In 232 he cites Rabbenu Chananel who holds like Rabbanan. See also 1:379 where he discusses Rabbi Yochanan but doesn't clarify whether the halacha is like Rabbi Yochanan.</ref> Sefer Hameorot,<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=16123&st=&pgnum=26 Sefer Hameorot (Eruvin 17a)]</ref> Rav Ovadia Mbartenura,<ref>Eruvin 2:4</ref> and Tosfot, according to some, argue that the halacha follows Rabbanan.<ref>Bet Efraim proves that Tosfot Eruvin 6b s.v. vha'amar holds like rabbanan. Rav Chaim Volozhin also assumes Tosfot hold like Rabbanan.</ref> Although Mishkenaot Yakov<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=1095&st=&pgnum=131 Mishkenot Yakov OC 121 s.v. od] rules like Rabbi Yehuda and rejects the Knesset Yechezkel, Chacham Tzvi, and Mayim Rabbim since they didn't investigate the topic and they're against the rishonim such as Ramban.</ref> and Rav Aharon Kotler<ref>Mishnat Rebbe Aharon 6</ref> argue that the halacha follows Rabbi Yehuda because of the Ramban and his understanding the Rif and Rosh, most poskim follow rabbanan.<ref>Shoshanim Ldovid (Eruvin 2:4), Chatom Sofer 1:89 s.v. ma nishar, and Imrei Yosher 1:2 hold like rabbanan. Bet Efraim 26 s.v. vheneh quotes that Magen Avraham 363:30, Chacham Tzvi 37, and Mayim Rabbim 34-35 follow rabbanan. Or Letzion 1:30 and Yabia Omer 9:33 agree with rabbanan. Rabbi Mordechai Lebhar in Or Torah v. 666 p. 780 questioned whether Sephardim should follow Rabbi Yehuda. Menuchat Ahava v. 3 p. 371 also is of the opinion that we follow Rabbi Yehuda.</ref> That is the position of the Bet Efraim<ref>Bet Efraim 26-27</ref> and Chazon Ish.<ref>Chazon Ish OC 107:4</ref> Rav Chaim Volozhin writes that there is what to rely upon to follow rabbanan. Mishna Brurah seems to hold that we do not follow the rabbanan, but their view can be used in conjunction with other factors to validate an eruv.
##According to Rabbi Yehuda, Mishkenot Yakov argues that tzurat hapetach is invalid if it goes over a main street in the town.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=1095&st=&pgnum=118 Mishkenot Yakov 120 s.v. amnam] based on Hagahot Ashri (Eruvin 1:8)</ref> Bet Efraim argues with this understanding even within Rabbi Yehuda.<ref>Bet Efraim 26. Biur Halacha 345:9 s.v. vsheni seems to understand Hagahot Ashri like the Bet Efraim that there's reshut harabbim on both sides.</ref> Chazon Ish<ref>Chazon Ish OC 74:9 is lenient because we don't follow the Hagahot Ashri and ayti rabbim depends on a reshut harabbim.</ref> is also lenient for a different reason.
##If there were ''pasi biraot'' surrounding the city, according to the rabbanan, according to the Bet Efraim, the entire town is a reshut hayachid and a tzurat hapetach eruv works. Avnei Nezer accepted this, but Mishkenot Yakov<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=1095&st=&pgnum=124 Mishkenot Yakov 121 s.v. hayotzei] rejects this because there are gaps more than 10 amot.</ref> and Chazon Ish<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=14336&st=&pgnum=321 Chazon Ish 112:5 s.v. vbchazon] writes that a gap of more than 10 for rabbanan or 13.3 amot for Rabbi Yehuda is deoritta when making pasi biraot. However, if there is omed merubeh then a gap of ten is only derabbanan.</ref> reject this concept for different reasons.
##If there are ''omed merubeh'' walls around a city, according to rabbanan, according to the Chazon Ish, the entire city is a reshut hayachid and a tzurat hapetach eruv works.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=14336&st=&pgnum=297 Chazon Ish OC 107:5] holds that omed merubeh is much better than pasi biraot and works mdeoritta even if there are gaps more than 10 amot mdeoritta. His argument assumes that we hold like rabbanan. Rav Chaim Ozer (Achiezer 4:8) agrees with Chazon Ish's idea that omed merubeh walls can enclose a reshut harabbim mdeoritta. Rav Yonatan Shteif (Teshuvot 68) agrees with Chazon Ish's idea that buildings can form omed merubeh. </ref> Bet Efraim and Mishkenot Yakov dispute this understanding even in rabbanan. Rav Moshe Feinstein,<ref>Rav Moshe Feinstein (Igrot Moshe OC 5:28:3) explained that omed merubeh doesn't work to enclose a street if the walls, such as building walls, were made to allow public traffic to go through. In Mesoret Moshe v. 1 pp. 124-125 he also quotes that Rav Moshe was vehemently against the Chazon Ish's view on Eruvin because it wasn't how it was assumed until today.</ref> Rav Aharon Kotler,<ref>Mishnat Rebbe Aharon 6 explains that omed merubeh can't be constructed from different parts of houses and street walls because omed merubeh can't connect two walls that cross a reshut harabbim, or even a break more than 10 amot. </ref> and Rav Yisrael Belsky<ref>Rav Belsky (Shulchan Halevi ch. 11) held that omed merubeh can't be made up of disparate pieces of a few houses, buildings, fences, etc since each of them are different entities and not seen as one omed merubeh wall.</ref> undermine Chazon Ish's position because walls constructed from buildings and other partitions with streets between them are considered ''omed merubeh''. Some quote Rav Elyashiv as not allowing relying on the Chazon Ish's approach.<ref>Yetziyot Hashabbat siman 3 p. 59 quotes that Rav Elyashiv didn't allow an eruv with three walls that were omed merubeh around a reshut harabbim. In Yetziyot Hashabbat siman 1 he explains Rav Moshe's approach and those who disagree with the Chazon Ish.</ref>
##If an eruv is made completely of tzurot hapetach, according to the rabbanan, according to the Mishna Brurah,<ref>Biur Halacha 364:2 s.v. vachar based on Tosfot Eruvin 11a s.v. iylayma</ref> the eruv is valid mdeoritta.<ref>[http://eruvonline.blogspot.com/2011/08/arichas-shulchan-halevi-rejoinder-to.html Arichat Shulchan Halevi 1] collects several achronim who think that tzurat hapetach works to enclose a reshut harabbim mdeoritta: Pri Megadim (Rosh Yosef Shabbat 6b), Shulchan Aruch Harav 364:4, Rav Chaim Volozhin (Nishmat Chaim), Geon Yakov (Eruvin 11a), Tzemech Tzedek (end of ch. 5), Eshel Avraham 345), Yeshuot Malko (OC 21), Avnei Nezer 273:16, 279:2, 289:2, Aruch Hashulchan 364:1, and Levush Mordechai OC 4.</ref> Mishkenot Yakov,<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=1095&pgnum=127 Mishkenot Yakov OC 121 s.v. vgam]. In [https://www.hebrewbooks.org/pdfpager.aspx?req=1095&pgnum=129 Mishkenot Yakov OC 121 s.v. vyesh] he quotes that Rashi, Bartenura, Rif, Rosh, Baal Hamoer, Ramban, Rabbenu Efraim, Ritva, Smag, Smak, Raavan, Ri, Maharam, Rashba, Rivash, Ran, Tur, and Shulchan Aruch who hold that to enclose a reshut harabbim doors that close are necessary.</ref> Bet Efraim,<ref>Bet Efraim 27 s.v. v'ata avo</ref> Rav Moshe Feinstein,<ref>Igrot Moshe OC 1:139 requires doors where there is a reshut harabbim or even a karmelit with a lot of people traveling.</ref> and Chazon Ish<ref>Chazon Ish OC 74:4</ref> argue even within rabbanan.

====Does Reshut Harabbim Depend on a Population of 600,000?====

#According to Rashi, a perquisite for a reshut rabbim is that it has a population of 600,000. A slight majority of rishonim accept this position, however, many formidable rishonim disagree.<ref>Bet Efraim counts 25 rishonim who agree with Rashi. See [http://eruvonline.blogspot.com/2011/08/arichas-shulchan-halevi-rejoinder-to.html Arichat Shulchan Halevi 1] who counts 42 rishonim who agree with Rashi. Rav Moshe (Mesoret Moshe v. 1 p. 126) said that it doesn't matter how many rishonim we find since it was an established minhag it can remain a minhag.</ref> Shulchan Aruch, Chida, and Sephardim generally are strict for this view, however, there is what to rely upon even for Sephardim to rely on Rashi.<ref>Yabia Omer OC 9:33. See also [https://tablet.otzar.org/#/book/13170/p/77/t/0.88975646953894831234/fs/m_KvI0FENZad71sexySUaPTB2Zhhq6BRXKJ9jdDszRDQ/start/0/end/5/c Or Letzion O.C. 1:30] and [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=19979#p=223&fitMode=fitwidth&hlts=&ocr= 2:23:12 (page 204)] who holds that in many cities that have additional reasons to be lenient he's lenient when there's a need, but lechatchila it's good to be machmir. However if the hotzaa is done in a way that it's anyway an issue miderabanan, he's lenient (in the above type of city eruv) even lechatchila.</ref> For Ashkenazim, however, Rama, Magen Avraham, and Taz accept Rashi. While Mishkenot Yakov rejects Rashi's view, Bet Efraim confirms Rashi's opinion. Rav Chaim Volozhin and Rav Moshe Feinstein accepted the minhag to rely on Rashi. Mishna Brurah writes that although no one should protest those who rely on Rashi, someone who is careful in halacha should privately be strict. Chazon Ish, Rav Aharon Kotler,<ref>[http://eruvonline.blogspot.com/2022/01/part-5-truth-regarding-rt-9-and-eruv-in.html eruvonline.blogspot.com] quotes Rav Aharon as not relying on Rashi's opinion to require 600,000. It might also be implied in Mishnat Rebbe Aharon 6 where he quotes the Mishna Brurah as holding that majority of rishonim disagree with Rashi.</ref> and Rav Belsky<ref>Shulchan Halevi 11</ref> were also strict.<ref>See also [https://tablet.otzar.org/#/book/13170/p/77/t/0.88975646953894831234/fs/m_KvI0FENZad71sexySUaPTB2Zhhq6BRXKJ9jdDszRDQ/start/0/end/5/c Or Letzion O.C. 1:30] and [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=19979#p=223&fitMode=fitwidth&hlts=&ocr= 2:23:12 (page 204)] (mentioned above) who is lenient in a case where one is allowed to do hotzaah but it's just preferable not to, to do hotzaah miderabanan even lechatchila. Similarly, [https://ph.yhb.org.il/en/01-21-09/#_ze05ftn21_9 Peninei Halakha Shabbat 21:9 footnote 9] says (regarding a similar type of city eruv) that if one walks nonstop until he reachs his destination, it seems that one may be lenient even lechatchila; since there is no hanacha in the reshut ha-rabim, according to many this is not considered carrying by Torah law, and would thereby add another consideration to be lenient.</ref>

====How to Measure 600,000====

#Who does the 600,000 include?
##It includes men, women, children, and non-Jews.<ref>[https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.345.39.1?vhe=Kaf_Hachayim,_Orach_Chayim_vol._I-IV,_Jerusalem_1910-1933&lang=bi Kaf Hachaim 345:39], Eshel Avraham (at the end of 345 s.v. po), Igrot Moshe 1:139:6 s.v. uma based on Tosfot Eruvin 6a. See Rav Elyashiv (Haarot Shabbat 6b) who suggests that women and non-Jews don't count towards the 600,000 since it needs to be similar to the count in the desert.</ref>
##It includes travelers and tourists.<ref>Rashi Eruvin 59a, Igrot Moshe 1:139:5, 4:87 s.v. v'b'ir. See Rav Elyashiv (Haarot Shabbat 6b) who suggests that guests don't count towards the 600,000 since it needs to be similar to the count in the desert.</ref>
##It includes people in cars or trains, according to most poskim.<ref>Although Yeshot Malko OC 27 holds that people in trains don't count towards the 600,000 because they are enclosed in a reshut hayachid, Rav Moshe Feinstein (Igrot Moshe OC 1:139, 5:28:2) rejects this completely. Rav Yonatan Shteif (Teshuvot 68 s.v. vheneh) agreed with the Yeshuot Malko and explains that people in cars don't count because it isn't similar to the way people walked in the desert. Rav Elya Meir Bloch (Kol Tzvi p. 19) argued and proved that people in cars count just like the Magen Avraham 363:30 writes that people in boats count towards the 600,000.</ref>
##It includes people in their houses, according to most poskim.<ref>This is the implication of the Bet Efraim and Mishkenot Yakov. Arichat Shulchan Halevi 4 understands that Rav Belsky includes population even indoors but challenges him from Rav Moshe.</ref> Rav Moshe Feinstein is lenient not to include people in their houses and therefore arrives at a conclusion that a population of 3,000,000 is necessary for a reshut harabbim.<ref>Igrot Moshe OC 1:139, 4:87. Rav Elyashiv (Haarot Shabbat 6b) seems to suggest that children and sick people who stay indoors don't count towards the 600,000.</ref>
#Where in the reshut harabbim are the 600,000?
##Majority of achronim hold that as long as there are 600,000 people anywhere in the city every street in the city that fits the other criteria of reshut harabbim becomes a reshut harabbim. Some include even the population of the nearby cities that the city in question is open to.<ref>Bet Efraim (26 s.v. vamnam b'ezras Hashem), Rav Chaim Ozer (Achiezer 4:8), Chazon Ish (cited by Achiezer 4:8), Rav Belsky in Shulchan Halevi 1:11, Rav Isaac Ausband (Kol Tzvi v. 7 p. 18). Yetziyot Hashabbat siman 3 proves that that most rishonim who espouses Rashi's view hold that it depends on the city and not one street. These are his sources: Rav Shalom Goan (Chemda Genuza 70), Rashi Eruvin 6a, 47a, Tosfot Rid 59a, Tosfot Harosh 59a, Ramban 59a for Rashi, Or Zaruah 164, Sefer Haitim 206. The achronim he quotes who support this view that 600,000 includes everyone in the city include: Magen Avraham 357:11, Pri Megadim EA 357:11, Shulchan Aruch Harav 357:7, Mishna Brurah 357:25, Chachmat Shlomo 363, Maharsham 3:188, Mahari Asad 87, Rav Elchanan Yafeh in Shoel K'inyan, Divrei Malkiel (v. 3 in hashmatot), Dovev Meisharim, Minchat Yitzchak 2:112, 8:32, Teshuvot Vehanhagot 1:176, and Chelkat Yakov 100. He also quotes on p. 65 Rav Shlomo Zalman Auerbach and Rav Elyashiv agreeing that 600,000 shouldn't be calculated by one street if there's 600,000 in the city. Yeshuot Malko OC 27 writes that shishim ribo includes everyone who is in the city. Though, he holds that for streets outside the city it is a reshut harabbim without shishim ribo.</ref>
##Some achronim hold that only if there are 600,000 people in the area that the eruv encloses is it a reshut harabbim.<ref>Rav Elya Meir Bloch (Kol Tzvi v. 7 p. 18) writes that it is possible to split up a city such as Manhattan with a tzurat hapetach so that in the area enclosed there's not 600,000 and then isn't a reshut harabbim. At the end he concludes that the matter needs more investigation and leaves it unresolved. This also appears to be the view of Shevet Halevi 8:177(2). Rav Yonatan Shteif (Teshuvot 68 s.v. v'ayin) implies this approach as well, but it isn't clear since he first mentions his approach that Manhattan isn't a reshut harabbim anyway because of walls.

*[https://eruvonline.blogspot.com/2011/07/rav-moshe-feinstein-ztl-new-discovery.html Some say] that this is also the view of Rav Moshe Feinstein. However, from Igrot Moshe 4:88 and 5:28:1 this seems incorrect. He writes there that one cannot make an eruv even in section of Brooklyn since within a 12x12 mil of that area there is 600,000 people.</ref>
##Some achronim hold that only if there are 600,000 people on a single street that street is not a reshut harabbim.<ref>Arichat Shulchan Halevi n. 4 proves from Bet Meir 5b s.v. bishlama that shishim ribo is judged by every street individually.</ref>
##Rav Moshe Feinstein holds that only if there are 600,000 people within an area that is 12x12 mil is it a reshut harabbim.<ref>Igrot Moshe 1:139, 4:87. Yetziyot Hashabbat siman 3 p. 59 quotes Rav Elyashiv as disagreeing with this chiddush that 600,000 depends on the city and not 12 mil. On p. 65 he quotes that Rav Shlomo Zalman Auerbach also disagreed with that position of Rav Moshe.</ref>
#Over what period of time is 600,000 calculated?
##Some achronim maintain that unless the 600,000 people are present over the course of one 24 hour day it is not a reshut harabbim.<ref>The simple language of Shulchan Aruch O.C. 345:7 indicates that this view maintains that there must be a presence of 600,000 every day. Mishna Brurah 345:24 challenges this because none of the rishonim who support this view mention that 600,000 must pass there every day. [https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.345.40.1?vhe=Kaf_Hachayim,_Orach_Chayim_vol._I-IV,_Jerusalem_1910-1933&lang=bi Kaf Hachaim 345:40] quotes the Levush and Shulchan Aruch Harav who accept Shulchan Aruch simply. Rav Elyashiv (Haarot Shabbat 6b) relied on the opinion that if there isn’t 600,000 every day it isn’t a reshut harabbim to allow an eruv in Yerushalayim today where there is 600,000. Igrot Moshe 1:139 and 4:87 (and Mesoret Moshe v. 1 p. 127) in his own way also accepts this concept that the 600,000 are present in one day. However, [https://www.hebrewbooks.org/pdfpager.aspx?req=1095&st=&pgnum=133 Mishkenot Yakov 121 s.v. v'od] rejects this possibility in understanding Rashi. Bet Efraim 26 also veers from the simple understanding of one day.</ref>
##Some achronim restrict this even further and maintain that unless the 600,000 are present for most of the hours of the day during which there is regular daytime activity, it isn't a reshut harabbim.<ref>Igrot Moshe OC 4:87</ref>
##Some achronim argue that 600,000 need to be present over a long period of time, such as a year, in order to be a reshut harabbim.<ref>Bet Efraim 26</ref>
##Some achronim argue that 600,000 includes people over any amount of time as long as theoretically for a special event or certain need 600,000 could come there in one day. According to this suggestion almost any public street is a reshut harabbim.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=1095&st=&pgnum=133 Mishkenot Yakov 121 s.v. v'od] argues that based on Ritva 22b and Riaz the way to calculate 600,000 is not based on one day or any specific amount of time. Rather as long as theoretically at some point for some need 600,000 could travel there it is a reshut harabbim. He writes that this is very common in his day in many towns that have streets open to neighboring towns. Though, he also uses language that the masses travel there frequently from far away, implying that he limits it to a metropolitan area.</ref>
#The Ramban suggests that even for Rashi a highway outside of a town is a reshut harabbim even if it lacks a population of 600,000. Rosh disagrees and holds that according to Rashi a reshut harabbim always depends on a population of 600,000. Rav Chaim Volozhin<ref>Nishmat Chaim</ref> and Mishkenot Yakov<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=1095&st=&pgnum=157 Mishkenot Yakov 122 s.v. achrei] writes that after seeing the Ramban he accepted it because it was similar to his understanding of Rashi.</ref> are concerned for this opinion, but Rav Moshe Feinstein<ref>Regarding bridges and tunnels Rav Moshe Feinstein (Igrot Moshe 1:139:5 s.v. v'im ken) wasn't sure if they were part of the city to be counted for 600,000 but he didn't consider the possibility that 600,000 is not necessary for a highway.</ref> was not.

====Gaps more than 10 Amot====

#Mishkenot Yakov and Rav Aharon Kotler<ref>Mishnat Rebbe Aharon 6</ref> hold that a gap more than 10 amot is deoritta. Chazon Ish<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=321 Chazon Ish OC 112:1-5]</ref> argues that a gap more than 10 amot is only derabbanan. Bet Efraim holds that a gap of more than 10 amot is derabbanan if there are corners of at least an amah.

===Applications to Specific City Eruvin===
====Manhattan====

#Rav Moshe Feinstein objected to any eruv in Manhattan because of specific issues with the walls and more generally because if they did people would mistakenly learn from there that it is possible to make an eruv in a reshut harabbim. Originally, he was willing to accept that others could argue with him,<ref>Igrot Moshe OC 4:89 dated Chanuka 1961</ref> after the 1962 agudas harabbanim convention which concluded that it was forbidden to make an eruv in Manhattan, he wrote this more forcefully that no one should make an eruv in Manhattan.<ref>Igrot Moshe OC 1:139, YD 3 Hashmata to 4:89, 4:89</ref>

====Brooklyn====

#Rav Moshe Feinstein rejected the possibility of an eruv in Brooklyn because it had a population close to 3,000,000, which in his view would disallow relying on Rashi. Additionally, even if it didn't have that population it is still forbidden to make an eruv in such a big city because people will mistakenly learn from there that it is possible to make an eruv in a reshut harabbim.<ref>Igrot Moshe OC 1:138-9, OC 4:87</ref>

====Queens====

#Rav Moshe Feinstein allowed an eruv to be built in Kew Garden Hills.<ref>Igrot Moshe OC 4:86, Hashmata to 4:89 at end of YD 3</ref> He doesn't explain why it wasn't a reshut harabbim deoritta since within 12x12 mil there was a similar population as there was in Brooklyn, which he forbade.<ref>[https://outorah.org/p/47867/ Rabbi Efraim Glatt] discusses this issue and two possible solutions.

*The author of EruvOnline in two articles [http://eruvonline.blogspot.com/2020/11/eruvin-in-news-queens.html 1] and
[https://eruvonline.blogspot.com/2011/07/following-background-information-is.html 2] writes that in his understanding Rav Moshe didn't allow an Eruv in Brooklyn because he was lead to believe that there were 3 million people in Brooklyn and more than 600,000 in each of Flatbush and Boro Park. But had he known the actual populations he would have allowed it.

*In 5:28:1 he writes that Brooklyn altogether has more than 600,000 people. However, in 5:28:5 he sounds like he says that separately Flatbush and Boro Park each have 600,000 people. In 4:88 says that one cannot make an eruv in Brooklyn even in one section unless an entire stretch of 12x12 mil (all of Brooklyn) doesn't have a population of 600,000.</ref> All he writes is that it is a small town and the eruv didn't include the highways.

====Chicago====

#Rav Ben Tzion Wosner<ref>Shevet Halevi 8:177(2)</ref> explains why he allowed an eruv in West Rogers Park, Chicago. His primary reason was that it had 3 walls because of rivers and trains and only needed fixing with tzurot hapetach in some locations. Additionally, he held that 600,000 is defined by the location that the eruv encloses and West Rogers Park itself certainly has a population less than 600,000.

====Detroit====

#Rav Moshe Feinstein allowed making an eruv in Detroit because all of Detroit does not have a population of 3 million and the area enclosed by the eruv is nowhere near the amount of 600,000 so no one would mistakenly learn from there that it is allowed to make eruvin in big cities.<ref>Igrot Moshe OC 4:87</ref>

====Los Angeles====

#Rav Ovadia Yosef<ref>Yabia Omer OC 9:33</ref> allowed an eruv in Los Angeles on the basis of numerous leniencies in eruvin. He quotes the Chazon Ish regarding omed merubeh, Yeshuot Malko about cars and trains, as well as the Mishna Brurah's approach within Rambam. He doesn't indicate which of the above leniencies is the primary one but altogether he felt that there is room, even for Sephardim, to rely on an eruv even in a very large city such as LA.
#Rav Zundel Kroizer supervised the first LA eruv and when he asked Rav Moshe Feinstein he didn't approve because it relied on the Chazon Ish's view on omed merubeh.<ref>Mesoret Moshe v. 1 p. 125</ref> Rav Pinchos Gruman writes that Rav Moshe Feinstein never forbade making an eruv in LA. In fact, he said that someone who wishes has what to rely upon to rely on it, but someone who wants to be strict may be.<ref>[https://jewishhomela.com/2016/09/08/what-did-rav-moshe-say-about-the-l-a-eruv/ jewishhomela.com]</ref>

==Where is it forbidden to carry?==

#It is forbidden to carry, pass, or throw an object in a Reshut HaRabim or Karmelit.<ref>Kitzur Shulchan Aruch 82:1. The derabbanan prohibitions of Hotzah include doing an akira without a hanacha (3a), a hanacha without an akira (3a), and Hotzah from reshus hayachid/reshus harabim to a karmelis (3b).</ref>
#It is forbidden to carry from Reshut HaYachid to Reshut HaRabim or a Karmelit, from a Reshut HaRabim or Karmelit to a Reshut HaYachid, from Reshut HaRabim to a Karmelit, or from a Karmelit to a Reshut HaRabim. It is permissible to carry from a Makom Patur to a Reshut HaYchid, Reshut HaRabim, or Karmelit and from these areas to a Makom Patur as long as one doesn't carry 4 [[amot]] in a Reshut HaRabim or Karmelit.<ref>Kitzur Shulchan Aruch 82:2</ref>
#Because there are a lot of detailed and complicated halachot in defining these 4 domains, in a city where there's no Eruv, someone who isn't an expert shouldn't carry into another domain unless one knows for certain that it's permissible.<ref>Kitzur Shulchan Aruch 82:2</ref>
#It is permitted to carry from a private or public domain to an exempt area or from an exempt area to a private or public domain. However, one may not carry from a private domain to a public domain through an exempt area or visa versa. Similarly, one may not stand in an exempt area and transfer an item from a private domain to a public domain via the exempt area or visa versa.<ref>Shulchan Aruch O.C. 346:1</ref>
#There is a dispute whether it is permitted to stand in an exempt area and transfer an item from a private domain to a Karmelit or visa versa. Similarly, there is a dispute whether it is permitted to carry from a private domain to a Karmelit or Karmelit to a private domain via an exempt area. Many poskim write that one should be strict about this case.<ref>Shulchan Aruch O.C. 346:1 quotes two opinions on the matter. Birkei Yosef 346:1 explains that Shulchan Aruch rules like the lenient opinion. The Rama 372:6 is strict on the matter. Kaf Hachaim 346:17 writes that one should be strict in order to satisfy both opinions quoted in Shulchan Aruch, but that if the item was placed down in the exempt area before being transferred there is room to be lenient. </ref>
==Defining the act of carrying==

#Picking up an object is called Akirah and putting it down is called Hanacha. Both of these actions are forbidden. Therefore, one may not give an object to a non-Jew who will carry from a Reshut HaYachid to a Reshut HaRabim or Karmelit because in that case the Jew will have done the Akirah, rather the non-Jew should pick up the object himself. Similarly, if a non-Jew brings something from one domain to another, the Jew shouldn't take it from his hand because if he did the Jew will have violated Hanacha, rather the non-Jew should put it down.<ref>Kitzur Shulchan Aruch 82:3</ref>
#It is forbidden to bring something into the public domain if it isn't a clothing or jewelry. Even within the category of jewelry certain things are rabbinically forbidden to wear in the public domain, however, the minhag is to be lenient for all jewelry<ref>See Tosfot Shabbat 64b</ref>, yet a Yarei Shamayim should be strict upon himself.<ref>Kitzur Shulchan Aruch 84:1-2</ref>
#If it is normal to wear two pairs of clothing, one on top of the other even during the week, then one may wear one pair of clothes on top of another on [[Shabbat]] in the public domain even if one doesn't need it but is bringing it for one's friend or the like.<ref>Kitzur Shulchan Aruch 84:12</ref>
#If it is raining, one may wearing a coat in order to protect oneself from rain since the coat is worn as a regular clothing. However, it is forbidden to carry a clothing on top of one's hat in order to protect the hat from rain because it isn't considered wearing the clothing in a regular way.<ref>Shulchan Aruch 301:14, Kitzur Shulchan Aruch 84:4, Mishna Brurah 301:52-3 </ref>
#It is permitted to wear a [[Tallit]] in the public domain on [[Shabbat]] as long as one wears it regularly; however, one may not put it around one's neck in a place where it is abnormal to wear it that way.<ref>Kitzur Shulchan Aruch 84:16</ref>

==Carrying a child==
#It is permitted for a person to hold one's baby for support while they walk in the reshut harabbim. Furthermore, it is even permitted to pick up one leg of the baby at a time since the baby keeps one leg on the ground. It is forbidden to drag a baby because that is like carrying.<ref>Shulchan Aruch O.C. 308:41</ref>
#It is forbidden to carry a baby or child even if he is able to walk even in a Karmalit.<ref>Biur Halacha 308:41 s.v. shelo forbids it as does Igrot Moshe OC 2:33. See Rabbi Akiva Eiger 1:28.<nowiki> </nowiki>

See [https://hebrewbooks.org/pdfpager.aspx?req=14512&st=&pgnum=88 Tzitz Eliezer 13:32] who says that when an eruv is kosher and one still doesn't use it as a chumra (assuming he's not machmir because of the possibility of the area being a reshut harabbim deoraita), he may still use the eruv to hold a baby (even a baby who can't walk) or push the baby in a carriage without '''''any''''' other objects in it (seemingly this would include making sure the the baby isn't carrying anything), since there are other factors to be lenient in this case.</ref> However, one shouldn't tell people who do this because certainly they will not listen and its better that they do so unintentionally rather than violate [[Shabbat]] intentionally.<ref>Mishna Brurah 308:154, Kitzur Shulchan Aruch 82:10</ref> On the other hand, if there is a chance that others will listen, then one should tell them<ref>Mishna Berurah 508:3</ref>, as well as one should publicize this prohibition<ref>Igros Moshe YD 2:33</ref>.

==What is considered a garment?==

#Plastic bags worn over one's shoes are not considered garments and should not be worn outside of an Eruv.<ref>Rav Simcha Bunim Cohen (The [[Shabbos]] Home, v. 1, p. 121) in the name of Rav Moshe Feinstein </ref>
#On Shabbat, some posking permit one to walk outside an eruv with a coat worn over his shoulders, without his arms in the sleeves, where that is a normal mode of wearing a coat. This is considered "wearing" it, not carrying it. There is an additional concern that it might fall off and then you might carry it.<ref>Rivivot Ephraim 1:223:14 </ref><ref>Or Letzion 2:23:7</ref>
#One may put a shoe insert into a shoe and wear it outside of the eruv on Shabbat to make the shoe wearable since it is considered part of the shoe.<ref>Sh"t Rivivot Ephraim 1:225 </ref>
#To wear a sticker with a name on it on the inside of a hat isn't considered carrying on Shabbat.<ref>Or Yitzchak 1:126</ref>

==Wearing a Key==

#For Sephardim it is problematic to wear a belt with a key since it appears that one is carrying to use the key.<ref>Shulchan Aruch O.C. 301:11</ref>

==Wearing a Watch==

#It is permitted to wear a watch which a person wouldn't remove if it stopped working, such as a gold watch, because then the watch is considered a jewelry. However, if one is not in an eruv, a person shouldn't wear a regular watch which a person would remove from their hand if it stopped working, but those who are lenient have what to rely on.<ref>Shemirat Shabbat KeHilchata 18:27</ref>
#One may not go out of an eruv with a pocket watch on [[Shabbat]].<ref>Kitzur Shulchan Aruch 84:2, Shemirat Shabbat KeHilchata 18:28</ref>

==Glasses==

#A person who regularly wears glasses may wear them in a public domain on [[Shabbat]]. He must wear them on his nose, and may not carry them in his pocket or wear them on his forehead or around his neck.<ref>Yalkut Yosef 301:31 and Shemirat Shabbat KeHilchata 18:16. Rav Mordechai Eliyahu (comments on Kitzur Shulchan Aruch 84:6) writes that one may wear glasses in the public domain, however, one who usually takes them off in the street shouldn't go out with them without an eruv. </ref>
#A person who does not regularly wear glasses but wears, for example, reading glasses for reading only and otherwise carries them in his pocket, may not wear the reading glasses in a public domain.<ref>Yalkut Yosef 301:32, Shemirat Shabbat KeHilchata 18:17. </ref> Bifocals which may be worn for both reading and regular use may be worn in a public domain on [[Shabbat]].<ref>Shemirat Shabbat KeHilchata perek 18 halacha 17 </ref>
#Someone who attaches a string worn around his neck to his glasses may wear the glasses with the string attached in a public domain on [[Shabbat]], as long as he wears the glasses on his nose and not around his neck or on his forehead.<ref>Shemirat Shabbat KeHilchata perek 18 halacha 16, Sh"t Rivivot Ephraim 1:227 </ref>
#Contact lenses may be worn in a public domain on [[Shabbat]] by someone who regularly wears them. However, a person who has not yet adjusted to contact lenses may not wear them in a public domain on [[shabbat]], lest he take them out and carry them in his hand.<ref>Yalkut Yosef siman 301 seif 33, Shemirat Shabbat KeHilchata perek 18 halacha 17 </ref>
#Photocromatic lenses, i.e. lenses that change from clear to dark in sunlight, may be worn on [[Shabbat]] as long as they are worn for regular use.<ref>Yalkut Yosef siman 301 seif 34, Shemirat Shabbat KeHilchata perek 18 halacha 18 </ref>
#According to some, sunglasses worn only to protect one's eyes from the sun's rays may be worn in a public domain on [[Shabbat]].<ref>Halichot Olam Chelek 4: pg. 283 </ref> Others are strict <ref>Yalkut Yosef siman 301 seif 35, Shemirat Shabbat KeHilchata perek 18 halacha 18 </ref> This includes sunglasses worn over regular glasses.<ref>Shemirat Shabbat KeHilchata perek 18 halacha 18 </ref> Those who are lenient have what to rely on, especially in a place with an eruv.<ref>Yalkut Yosef siman 301 seif 35. </ref>
#Sunglasses that are worn at all times for eyesight problems are considered like regular glasses, and may be worn in a public domain on [[Shabbat]].<ref>Yalkut Yosef siman 301 seif 34, Shemirat Shabbat KeHilchata perek 18 halacha 18 </ref>
#Sunglasses that are connected by a hinge to a regular pair of glasses that are regularly worn may be worn in a public domain on [[Shabbat]] as long as the person doesn't remove the sunglasses totally when in the shade, rather flips up the sunglasses while they are still attached. It is best to stringent, however.<ref>Yalkut Yosef siman 301 seif 36, shmirat [[shabbat]] perek 18 halacha 18 </ref>
#Sunglasses worn on doctor's orders and are not removed even when one is in his house are judged like regular glasses, and may be worn in a public domain on [[Shabbat]].<ref>Shemirat Shabbat KeHilchata perek 18 halacha 18 </ref>

==A Hearing-aid==

#A person who is hard of hearing may wear a hearing-aid on [[Shabbat]], even in a public domain without an eruv. One need not be concerned with considerations of electricity or [[carrying]] as long as the hearing-aid is securely in his ear, and he turned it on before [[Shabbat]] and leaves it on until after [[Shabbat]].<ref>Shemirat Shabbat Kehilchata (perek 18 halacha 14), Yalkut Yosef (siman 328 seif 328 and siman 301 seif 38). See footnote 39 there where he quotes Hacham Ovadiah, Rav Shlomoh Zalman Auerbach, Rav Henkin, and the Tzitz Eliezer who ruled leniently as well. </ref>

==Cane and Wheelchair==

#Someone who can't walk without a cane may walk in a public domain with the cane.<ref>Tosfot (Shabbat 65b s.v. hakiteya) even writes that on Shabbat it is permitted for someone who needs a cane to walk to go out with it to a public domain on Shabbat since it is like shoes for him. Rashba (Beitzah 25b s.v. ein) and Ran (Beitzah 14a s.v. gemara tanu) agree with Tosfot. The Shitah Mikubeset (Beitzah 25b s.v. vekatav mori) quotes the Radvaz who argues with Tosfot but concludes that he doesn't feel confident to reject the ruling of Rabbenu Tam that it is permitted. Shulchan Aruch OC 301:17 accepts the opinion of Tosfot.</ref> If the person walks at home without a cane and only uses a cane outside he may not walk with it in a public domain on Shabbat.<ref>Mishna Brurah 301:64</ref> Someone who could walk without a cane but because it is icy outside he is afraid of slipping, it is forbidden to walk out with a cane unless there is an eruv.<ref>Mishna Brurah 301:65. Birkei Yosef 301:3 writes that if it is muddy out and one wants to use a cane not to slip one may not use a cane except in a private domain.</ref>
#Within an eruv it is permitted to walk with a cane either to help one walk or to for the appearance, however, it is forbidden for no purpose at all.<ref>Mishna Brurah 301:66 writes that it is forbidden to walk with a cane in an eruv if there's no purpose for the cane because it is a desecration of Yom Tov (see Beitzah 25b).</ref>
#A wheelchair is different from a cane and even if a person can't walk without a wheelchair he may not go out with a wheelchair on Shabbat to a public domain.<ref>Rav Paalim 1:25, Minchat Yitzchak 2:114, Shemirat Shabbat Khilchata (ch. 34 fnt. 101)</ref>

==Sources==
<references />
[[Category:Shabbat]]
[[Category:Eruvin]]
{{Shabbat Table}}

Hotzaah

2025-08-11T16:09:56Z

Mpg613: added sources

{{Okay}}
One of the 39 Melachot which one is prohibited to do on [[Shabbat]] is [[Hotzah]], [[carrying]] from one domain to another. In general, one may not carry from a public domain to a private one, or visa versa. Additionally, one may not carry 4 [[amot]] in a public domain.<ref>The first Mishna in Maseches Shabbos explains that there is an issur deoraisa for a person to take an object from a reshus hayachid on Shabbos and place the object into a reshus harabim or vise versa. One who does so has violated Hotzah. There is also a rabbinic prohibition to do half of the melacha, by either picking up the object (''akira'') in order to transfer it or to place it down (''hanacha'') after it has been transferred. The Gemara (Shabbos 4a) indicates that ''akira'' and ''hanacha'' are only prohibited if the object is placed or removed from a platform of four by four tefachim. Interestingly, the Gemara (5a) states that a person’s hand is treated as if it is four by four tefachim.</ref> The definition of these domains and the exceptions under which a person may carry are described below. For a broader perspective about [[carrying on Shabbat]] and the modern Eruv, see our [[Introduction to the Modern Eruv]], [[Mechitzot]], [[Eruv Chatzerot]], and [[Sechirut Reshut]] pages.

==Source==

#The source of Meleches Hotzah is a major machlokes Rishonim.<ref>Rashi Mishna 2a states that the source for Hotzah is “Vayichale ha’am me’havee” (Shemot 36:6) in which Moshe Rabbeinu commands Klal Yisroel to stop bringing donations for the Mishkan. However, the Ri (Eruvin 17b, Shabbos 2a) states that the source for Hotzah is “Al yaytzay ish mimkomo” (Shemot 16:29) which states that one may not leave one’s domain while carrying. It is imperative to point out that while most melachos are learned from the construction of the mishkan, Hotzah requires pesukim be established as a melacha. Tosfot and Ramban on 2a both address this inconsistency and explain that since Meleches Hotzah is inferior, or ''garuah, ''in nature (See their respective explanations what exactly the deficiency is, see also Ohr Zarua’s siman 82) it requires pesukim to clarify that it still is considered one of the 39 melachos and was also done in the Mishkan.(See Tos 96b) 
This concept of ''Melacha Garua'' has a considerable amount of practical applications. For instance, the Chayei Adam (Shabbos 9:11) states that an object that has been illicitly carried on Shabbos may still be used, in contrast to other melakhot which, when violated, taint the object with a rabbinical prohibition preventing one from using the object. Furthermore, some rishonim understand that the reason the Talmud says that eiruvin is not required on Yom Tov is because Hotzah falls short of the status of a complete melakhah. See also Afikei Yam, II, 4:8.The fact that Hotzah is a ''Melacha Garua'' has ramifications also on the source of the toldos. Usually, the toldos of a melacha merely consist of actions resembling the avos logically. However, some Rishonim (See Tos 96b) learn that the toldos of Hotzah must be both similar in svara to the avos from which they are derived and practiced in the mishkan—a characteristic not found in any other melacha. The toldos of Hotzah are haavara (carrying daled amos in reshus harabim), throwing an item from reshus hayachid to reshus harabim and vice versa, throwing an item four amos in reshus harabim, and hoshata (transferring a chefetz from reshus hayachid to an adjacent reshus hayachid through a makom ptur). (Listed in the first Mishna in Perek Hazorek (96a)) It is a discussion amongst the Rishonim whether hachnasa, transferring something from a reshus harabim to a reshus hayachid, is an av or a toldah. (See Ramban 2b, Rambam Hil Shabbos) </ref>

==Definition of the 4 domains==

#There are 4 categories of domains on [[Shabbat]]: the Reshut HaRabim (public domain), Reshut HaYachid (private domain), intermediate area (Karmelit), and exempt area (Makom Patur).<ref>Shulchan Aruch 345:1, Kitzur Shulchan Aruch 81:1</ref>
#A Reshut HaYachid is defined as an area of at least 4 [[Tefachim]] by 4 [[Tefachim]] surrounded by walls of at least 10 [[Tefachim]]. This includes a pit which is 4x4 [[Tefachim]] with walls of 10 [[Tefachim]].<ref>Kitzur Shulchan Aruch 81:2</ref>
#A Reshut HaRabim is defined as a street which is 16 [[amot]] wide. Some say that if there's not 600,000 people passing through it daily it's not a Reshut HaRabim.<ref>Kitzur Shulchan Aruch 81:3. Rav Sar Shalom Goan (Otzar Hageonim Eruvin 6a, Responsa Shaarei Teshuva 209), Rashi (Eruvin 6a s.v. reshut harabbim), [https://www.hebrewbooks.org/pdfpager.aspx?req=21295&pgnum=307 Bahag (Berlin p. 131, quoted by Tosfot Eruvin 6a)], Tosfot (Eruvin 6a s.v. keysad, Shabbat 6b s.v. kaan), Tosfot Rid (Eruvin 59a, Sh"t Harid n. 107), Mordechai (Shabbat n. 294), Agudah Eruvin 5:56, Piskei Rav Menachem Mendel Klausner (Shabbat 6a), Rav Yechezkel Magdeburg (Shabbat 5b), Rivavan (Shabbat 2a), Riaz (Eruvin 1:5, 5:1), Maharam Rotenberg (Karmina n. 69), Rosh (Eruvin 1:8, Beitzah 3:8, Tosfot Harosh Eruvin 6a s.v. keysad), Raavan (Shabbat n. 349; see Hagahot Mordechai (end of ch. 10) who quotes Rabbi Elazar that disagreed with Rashi and Mishkenaot Yakov 120 posits that this is the Raavan.), Ravyah (Hilchot Eruvin n. 379), and Rashbash (responsa n. 559) hold that a city must have 600,000 in order to be a reshut harabbim. Rabbenu Pertz (Eruvin 6a), Ramban (Eruvin 59a s.v. Mishna), Rashba (responsa 1:722), Ritva (Eruvin 59a), Ran (Chidushei Haran Eruvin 6a), Rambam (as cited by Ritva Eruvin 59a), and Rivash (responsa 405) argue.

*Ramban makes a suggestion for Rashi that perhaps an intercity highway doesn't need 600,000 to be a reshut harabbim.
*Ran (Meyuchas Lran Shabbat 6b s.v. kaan) in name of Raah writes that even Rashi holds that it isn't necessary to actually have a population of 600,000. It only requires a path that is normally travelled by many people like 600,000 even though they weren't all there simultaneously. Meiri Eruvin 2a agrees.</ref>
#A Karmelit is defined as an area of 4 [[Tefachim]] by 4 [[Tefachim]] with walls which are less than 10 [[Tefachim]] in height. It also includes areas where the public doesn't walk and doesn't have proper fencing such as fields, or rivers which are 10 [[Tefachim]] deep.<ref>Kitzur Shulchan Aruch 81:4</ref>
#A Makom Patur is a place which is less than 4 [[Tefachim]] by 4 [[Tefachim]] but is of at least 3 [[Tefachim]] in height. They are only a Makom Patur when placed in a Reshut HaRabim, but in a Karmelit they are considered like a Karmelit.<ref>Kitzur Shulchan Aruch 81:5</ref>

===Moving a Key in an Entranceway===

#If the entranceway in from of a house or building is 4 tefachim wide by 4 tefachim long in front of the door, has two walls on either side and a roof above it, it is a reshut hayachid. Alternatively, if it is 10 tefachim above the ground, and 4x4 tefachim, it is a reshut hayachid. If isn't so high, large, lacks the walls, or roof is considered like the domain that it is facing.<ref>Rama 346:3</ref>

===Summary of Dispute Between Mishkenot Yakov and Bet Efraim===

#Mishkenot Yakov<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=1095&pgnum=113 Responsa n. 120]</ref> makes 2 independent arguments<ref>One minor argument he tacks on is that even in a mavoy mefulash there is a dispute whether a tzurat hapetach is sufficient. The Rashba and Rabbenu Yehonatan hold that doors are necessary. Even though most rishonim (Rif, Rambam, and Rosh) are lenient about this point, he brings 2 proofs from the gemara for the Rashba.</ref> to challenge all communal eruvin using tzurat hapetach.
##He<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=1095&pgnum=116 s.v. v'ad]</ref> enumerates 16 rishonim who hold that reshut harabbim does not need a population of 600,000 including: Rif,<ref>Eruvin 17b</ref> Rambam,<ref>Hilchot Shabbat 17:33</ref> Rabbenu Tam,<ref>Tosfot Eruvin 6a s.v. keysad, also cited by Ritva Eruvin 59a</ref> Rashbam, Raavan, Ramban, Rashba, Ritva, Ran, Hagahot Mordechai, Rivash, Rash, Riva, Ri Halevi, Mordechai, and Riaz.<ref>See, however, Piskei Riaz 5:1 where he quotes 600,000 as a requirement. This is reiterated in Riaz 1:1:5 that 600,000 is a requirement.</ref> Simultaneously, he argues that really only 5 rishonim hold that 600,000 is necessary including Smak, Smag, Sefer Hatrumah, Roke'ach,<ref>Roke'ach 173 and 175 is clear that he holds like Rashi that a population 600,000 is necessary for a reshut harabbim.</ref> and Maharam. Therefore, he holds that the halacha follows those rishonim who do not require 600,000. Therefore, our cities irrelevant of its population are a reshut harabbim and a tzurat hapetach doesn't work to enclose a reshut harabbim.
##Even according to those who require a population of 600,000, they agree that a wall of a tzurat hapetach is nullified by the travel of all the townspeople, even though they aren't 600,000. This argument rests on the assumption that we hold ''ayti rabbim umevatel mechitzta'' (heb. איתי רבים ומבטל מחיצתא; trans. the masses come and nullify the wall). This argument is predicated on the Hagahot Ashri.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=1095&st=&pgnum=118 Mishkenot Yakov 120 s.v. amnam] based on Hagahot Ashri (Eruvin 1:8), Tosfot Eruvin 62b s.v. vrebbe, and Ritva Eruvin 22a who sound like ayti rabbim applies even in a non-reshut harabbim.</ref>
##To strengthen his point that even in walled cities a tzurat hapetach is insufficient to close gaps, he argues that a gap of more than 10 amot is deoritta. His biggest proof is that Yerushalayim is considered to be a reshut harabbim in Eruvin 101a and Pesachim 66b, even though it had walls.
#Bet Efraim's<ref>Bet Efraim 26 s.v. u'lifi zeh</ref> defense of modern eruvin is that we follow Rashi that we don't have a reshut harabbim today because our cities lack 600,000 people and the Mishkenot Yakov's understanding of the Hagahot Ashri is incorrect. Furthermore, for walled cities he adds another argument to be lenient since we follow Rabbanan who hold that there's no ''ayti rabbim''.
##Bet Efraim<ref>26 s.v. vachshava</ref> counts 25 rishonim who hold that 600,000 is necessary for a reshut harabbim. They include: Bahag, Rashi, Raavan, Smag, Smak, Roke'ach, Maharam, Rosh, Tur, Mordechai, Sefer Hatrumah, Or Zaruah, Rabbenu Simcha, Rash, Hagahot Maimoni, Hagahot Ashri, Shibolei Haleket, Maharam Rikanti, Aguda, Isur Vheter, Hagahot Iser Vheter, Mahari Vayil, Trumat Hadeshen, Sedah Lderech, and Rabbenu Yerucham.
###Part of their argument in interpreting several rishonim revolves around how to understand the Ritva's explanation of Rashi. Mishkanot Yakov explains that even Rashi meant that 600,000 doesn't actually mean that they need 600,000 people there. It just needs to be a metropolitan area that is open to the masses to live there or visit there for commerce. Bet Efraim argues that the Ritva means that 600,000 do have to live there or travel there with some frequency. If there isn't 600,000 people who live or travel over a period of time<ref>Bet Efraim isn't clear about within what span of time 600,000 must travel to that city. In passing he writes that certainly if 600,000 does not frequent there at least within two years it isn't a reshut harabbim. </ref> certainly it isn't a reshut harabbim. He accepts the Ritva's understanding of Rashi.
##Bet Efraim's tries to prove that we do not hold ''ayti rabbim umevatel mechitzta''. Certainly Rambam held that we do not hold ''ayti rabbim umevatel mechitzta,''<ref>Bet Efraim 26 s.v. v'atta navo proves this from the Pirush Mishnayot where he writes that we do not follow Rabbi Yehuda about ''ayti rabbim umevatel mechitzta''. He also shows that this is his position in Hilchot Shabbat 17:33, as already noted by the Maggid Mishna and Hagahot Maimoni there. In paragraph s.v. ach ma shekatuv harashba, he notes that Rashba 3:269 (cited by Kesef Mishna Shabbat 17:10) understood that Rambam paskens like Rabbi Yehuda, however, Bet Efraim brings several proofs against this.</ref> but he also proves that Rif and Rosh concur with this. Although the Ramban writes that Rif and by implication Rosh hold ''ayti rabbim umevatel mechitzta,'' the Bet Efraim disagrees.<ref>Bet Efraim 26 s.v. ivra</ref> By making this argument, Bet Efraim undermines Mishkenot Yakov's second argument altogether.<ref>Bet Efraim 26 s.v. teshuva makes this point that Rif and Rosh pasken like rabbanan from the fact that they quote the Mishna Eruvin 22a without comment and rabbanan are the majority opinion. Another proof is from the fact that they quote the Mishna Taharot cited on 8a, which according to the gemara 22b must be understood like rabbanan (26 s.v. v'od nireh).

*In paragraph s.v. v'acharei he proves that Tosfot Eruvin 6b s.v. vha'amar and Tosfot Yeshanim Shabbat 6a ruled like rabbanan.</ref>
###Additionally, Bet Efraim argues with Mishkenot Yakov's understanding of the Hagahot Ashri. According to the Mishkenot Yakov, it is a proof that even without 600,000 a tzurat hapetach is insufficient on the roads used by everyone in town. Bet Efraim argues that without 600,000 tzurat hapetach is sufficient.<ref>Hagahot Ashri (Eruvin 1:8) writes that a tzurat hapetach is sufficient for a ''mavoy mefulash'' only if the inhabitants of a mavoy travel through it, but if all the townspeople travel through the mavoy they would uproot the tzurat hapetach. He concludes with the words of the Ram from Ivra that this point is true even for Rashi that requires a population of 600,000. Mishkenot Yakov interpreted this to mean that even if we hold like Rashi as long as the townspeople travel on this road they invalidate a tzurat hapetach. He adds that this is also the opinion of Tosfot Eruvin 62b s.v. vrabbi [quoted and accepted by Or Zaruah (2:168), Smag (Aseh Derabbanan 1), and Aguda (Eruvin 6:60)]. Bet Efraim 26 s.v. ach el zeh abit argues that he's discussing a case where there is a reshut harabbim on either side of the street in question. According to Rashi, the reshut harabbim requires 600,000 and then if there is 600,000 on either side then the street used by the townspeople in between is also a reshut harabbim.</ref> In understanding the Maharam<ref>In the same vein, they argue about the interpretation of the Maharam who writes that in an area that isn't a reshut harabbim because it lacks 600,000 but is used by the whole town can be permitted with doors. Bet Efraim reads Maharam as saying that even tzurat hapetach is sufficient, while Mishkenot Yakov argues that tzurat hapetach is insufficient and specifically doors are necessary. Igrot Moshe 1:139:3 agrees with Bet Efraim on this point. [Though, Igrot Moshe 1:139:3 writes that even the Maharam agrees with Ri in the case where there are 600,000 and is a karmelit for another reason that it needs doors and perhaps they need to be closed.]</ref> and Ritva<ref>Ritva 22a s.v. derabbanan and kaan writes that doors that close at night are necessary even if the street isn't 16 amot wide. Mishkenot Yakov quotes this as a proof that doors which close are necessary even not for a reshut harabbim if there are masses passing through. Bet Efraim argues that Ritva means that the doors are only necessary if it is a reshut harabbim even though it isn't 16 amot wide since on either side it is a reshut harabbim. </ref> there is a parallel dispute.
###Tangentially, Bet Efraim explains that the Rambam holds that it is sufficient to close off a reshut harabbim with doors that could close even though practically they don't close. Furthermore, he explains that perhaps Rif and Rosh agree with this. However, Shiltei Giborim, Tur and Bet Yosef 364:2 read Rif and Rosh as disputing this point.
##Bet Efraim denies Mishkenot Yakov's claim and holds that specifically within walled cities even a gap more than 10 amot is not deoritta. His answer for Yerushalayim is that it was only a reshut harabbim when the enemies knocked down parts of the walls and more importantly the corners.<ref>Bet Efraim 27 s.v. v'al kol panim mevu'ar</ref>

===Aruch Hashulchan===

#Aruch Hashulchan<ref>345:16-23</ref> explains that there is only one reshut harabbim in a town that is designated for all of the traffic. However, if a city is open in all directions then there's no singular reshut harabbim and all of the streets aren't a reshut harabbim. His proof is that in the desert the only reshut harabbim was machaneh Levi, but machaneh yisrael had many streets and so it wasn't a reshut harabbim. Also, our marketplaces aren't a reshut harabbim because there are stores also not in the marketplace, so the marketplace isn't a singular place in town for masses to do commerce.<ref>Rav Moshe in OC 5:28 disagreed with this chidush of the Aruch Hashulchan.</ref>

===Chazon Ish===
[[Image:eruv-diagram1.png|200px|right]]

#Chazon Ish<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=14336&st=&pgnum=297 Chazon Ish OC 107:5]</ref> holds if there are three walls of omed merubeh surrounding a street, that street is considered a reshut hayachid.
#Once it is a reshut hayachid, it is as though all of the 4 surrounding walls are closed with walls.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=14336&st=&pgnum=202 Chazon Ish OC 65:45] holds that once an area is a reshut hayachid because of omed merubeh on 3 walls, the area it enclosed is like it has 4 complete walls closing it off. Those walls can then be used to enclose other areas.</ref> Those halachic walls then serve to transform the streets intersecting it into reshiyot hayachid as well.
#In the picture to the left street A is considered a reshut hayachid because it is surrounded with three omed merubeh walls. Then imaginary lines are drawn to enclose streets B, C, and D so that they're broken up in two and each side has omed merubeh on three sides.

===Rav Moshe Feinstein's approach to Eruvin===

#Rav Moshe Feinstein's<ref>OC 1:139. See also OC 1:138, 4:87-89, 5:28-29, and Hashmata to 4:89.</ref> view was that it is impossible to make an eruv in a very large city such as Manhattan or Brooklyn. He has several specific reasons for his position and a general reason because it'll lead to mistakes in other places.
##The Rashba holds that any marketplace that is at least 16x16 amot is a reshut harabbim even if it is surrounded by walls.<ref>Bet Efraim 26 s.v. vlifi zeh writes that we don't follow this Rashba either because we hold like rabbanan or we follow Rashi and there isn't a population of 600,000.</ref> He argues that according to one interpretation of Rashi even a city with walls and doors that close at night is a karmelit and an eruv is ineffective.
##Each of the bridges independently could be considered a reshut harabbim or at least a karmelit. On this factor by itself, Rav Moshe feels it would be acceptable to be lenient, but certainly it is proper to be strict in conjunction with his other reason.
##According to one interpretation in Rashi, it is impossible to make an eruv in a large city, so that people don't mistakenly extrapolate from there to allow an eruv in a reshut harabbim. That is why the rabbis of the mishna never made one in Yerushalayim.

===Summary of Modern Poskim===
====Ramifications of ''Ayti Rabbim''====

#Several major rishonim including Ramban, Rashba, Ritva, and Meiri explicitly rule like Rabbi Yehuda. According to Ramban, this is also the view of the Rif and by extension the Rosh.<ref>Rashba 22a s.v. vkayma lan, Ritva 22a s.v. vkayma lan, Meiri Eruvin 18a s.v. v'anan, 20a s.v. vklal all hold like R' Yehuda and not Rabbanan. This also is the opinion of Ramban (Milchamot 6a) in understanding the Rif and Baal Hameor is also concerned for Rabbi Yehuda.</ref> However, the Rabbenu Chananel,<ref>Rabbenu Chananel (Shabbat 101a) proves that we hold like rabbanan from Shabbat 100a.</ref> Rambam, according to most commentaries,<ref>Hilchot Shabbat 17:33 as understood by Maggid Mishna and Hagahot Maimoniyot and also explicit in Pirush Mishnayot (Eruvin 2:4)</ref> Tosfot Rid,<ref>Tosfot Rid (Mehudra Telita Eruvin 22a s.v. vkol) holds like rabbanan.</ref> Riaz,<ref>Riaz (Eruvin 2:1:7) holds like rabbanan. See Menuchat Ahava v. 3 p. 271 who proved that Riaz held like Rabbi Yehuda from earlier (1:1:5), really that is only because of the issue of how to close a reshut harabbim but not because of the issue of ayti rabbim.</ref> Ravyah,<ref>Shabbat 1:201 rules like the opinion of Rabbanan. In 232 he cites Rabbenu Chananel who holds like Rabbanan. See also 1:379 where he discusses Rabbi Yochanan but doesn't clarify whether the halacha is like Rabbi Yochanan.</ref> Sefer Hameorot,<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=16123&st=&pgnum=26 Sefer Hameorot (Eruvin 17a)]</ref> Rav Ovadia Mbartenura,<ref>Eruvin 2:4</ref> and Tosfot, according to some, argue that the halacha follows Rabbanan.<ref>Bet Efraim proves that Tosfot Eruvin 6b s.v. vha'amar holds like rabbanan. Rav Chaim Volozhin also assumes Tosfot hold like Rabbanan.</ref> Although Mishkenaot Yakov<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=1095&st=&pgnum=131 Mishkenot Yakov OC 121 s.v. od] rules like Rabbi Yehuda and rejects the Knesset Yechezkel, Chacham Tzvi, and Mayim Rabbim since they didn't investigate the topic and they're against the rishonim such as Ramban.</ref> and Rav Aharon Kotler<ref>Mishnat Rebbe Aharon 6</ref> argue that the halacha follows Rabbi Yehuda because of the Ramban and his understanding the Rif and Rosh, most poskim follow rabbanan.<ref>Shoshanim Ldovid (Eruvin 2:4), Chatom Sofer 1:89 s.v. ma nishar, and Imrei Yosher 1:2 hold like rabbanan. Bet Efraim 26 s.v. vheneh quotes that Magen Avraham 363:30, Chacham Tzvi 37, and Mayim Rabbim 34-35 follow rabbanan. Or Letzion 1:30 and Yabia Omer 9:33 agree with rabbanan. Rabbi Mordechai Lebhar in Or Torah v. 666 p. 780 questioned whether Sephardim should follow Rabbi Yehuda. Menuchat Ahava v. 3 p. 371 also is of the opinion that we follow Rabbi Yehuda.</ref> That is the position of the Bet Efraim<ref>Bet Efraim 26-27</ref> and Chazon Ish.<ref>Chazon Ish OC 107:4</ref> Rav Chaim Volozhin writes that there is what to rely upon to follow rabbanan. Mishna Brurah seems to hold that we do not follow the rabbanan, but their view can be used in conjunction with other factors to validate an eruv.
##According to Rabbi Yehuda, Mishkenot Yakov argues that tzurat hapetach is invalid if it goes over a main street in the town.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=1095&st=&pgnum=118 Mishkenot Yakov 120 s.v. amnam] based on Hagahot Ashri (Eruvin 1:8)</ref> Bet Efraim argues with this understanding even within Rabbi Yehuda.<ref>Bet Efraim 26. Biur Halacha 345:9 s.v. vsheni seems to understand Hagahot Ashri like the Bet Efraim that there's reshut harabbim on both sides.</ref> Chazon Ish<ref>Chazon Ish OC 74:9 is lenient because we don't follow the Hagahot Ashri and ayti rabbim depends on a reshut harabbim.</ref> is also lenient for a different reason.
##If there were ''pasi biraot'' surrounding the city, according to the rabbanan, according to the Bet Efraim, the entire town is a reshut hayachid and a tzurat hapetach eruv works. Avnei Nezer accepted this, but Mishkenot Yakov<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=1095&st=&pgnum=124 Mishkenot Yakov 121 s.v. hayotzei] rejects this because there are gaps more than 10 amot.</ref> and Chazon Ish<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=14336&st=&pgnum=321 Chazon Ish 112:5 s.v. vbchazon] writes that a gap of more than 10 for rabbanan or 13.3 amot for Rabbi Yehuda is deoritta when making pasi biraot. However, if there is omed merubeh then a gap of ten is only derabbanan.</ref> reject this concept for different reasons.
##If there are ''omed merubeh'' walls around a city, according to rabbanan, according to the Chazon Ish, the entire city is a reshut hayachid and a tzurat hapetach eruv works.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=14336&st=&pgnum=297 Chazon Ish OC 107:5] holds that omed merubeh is much better than pasi biraot and works mdeoritta even if there are gaps more than 10 amot mdeoritta. His argument assumes that we hold like rabbanan. Rav Chaim Ozer (Achiezer 4:8) agrees with Chazon Ish's idea that omed merubeh walls can enclose a reshut harabbim mdeoritta. Rav Yonatan Shteif (Teshuvot 68) agrees with Chazon Ish's idea that buildings can form omed merubeh. </ref> Bet Efraim and Mishkenot Yakov dispute this understanding even in rabbanan. Rav Moshe Feinstein,<ref>Rav Moshe Feinstein (Igrot Moshe OC 5:28:3) explained that omed merubeh doesn't work to enclose a street if the walls, such as building walls, were made to allow public traffic to go through. In Mesoret Moshe v. 1 pp. 124-125 he also quotes that Rav Moshe was vehemently against the Chazon Ish's view on Eruvin because it wasn't how it was assumed until today.</ref> Rav Aharon Kotler,<ref>Mishnat Rebbe Aharon 6 explains that omed merubeh can't be constructed from different parts of houses and street walls because omed merubeh can't connect two walls that cross a reshut harabbim, or even a break more than 10 amot. </ref> and Rav Yisrael Belsky<ref>Rav Belsky (Shulchan Halevi ch. 11) held that omed merubeh can't be made up of disparate pieces of a few houses, buildings, fences, etc since each of them are different entities and not seen as one omed merubeh wall.</ref> undermine Chazon Ish's position because walls constructed from buildings and other partitions with streets between them are considered ''omed merubeh''. Some quote Rav Elyashiv as not allowing relying on the Chazon Ish's approach.<ref>Yetziyot Hashabbat siman 3 p. 59 quotes that Rav Elyashiv didn't allow an eruv with three walls that were omed merubeh around a reshut harabbim. In Yetziyot Hashabbat siman 1 he explains Rav Moshe's approach and those who disagree with the Chazon Ish.</ref>
##If an eruv is made completely of tzurot hapetach, according to the rabbanan, according to the Mishna Brurah,<ref>Biur Halacha 364:2 s.v. vachar based on Tosfot Eruvin 11a s.v. iylayma</ref> the eruv is valid mdeoritta.<ref>[http://eruvonline.blogspot.com/2011/08/arichas-shulchan-halevi-rejoinder-to.html Arichat Shulchan Halevi 1] collects several achronim who think that tzurat hapetach works to enclose a reshut harabbim mdeoritta: Pri Megadim (Rosh Yosef Shabbat 6b), Shulchan Aruch Harav 364:4, Rav Chaim Volozhin (Nishmat Chaim), Geon Yakov (Eruvin 11a), Tzemech Tzedek (end of ch. 5), Eshel Avraham 345), Yeshuot Malko (OC 21), Avnei Nezer 273:16, 279:2, 289:2, Aruch Hashulchan 364:1, and Levush Mordechai OC 4.</ref> Mishkenot Yakov,<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=1095&pgnum=127 Mishkenot Yakov OC 121 s.v. vgam]. In [https://www.hebrewbooks.org/pdfpager.aspx?req=1095&pgnum=129 Mishkenot Yakov OC 121 s.v. vyesh] he quotes that Rashi, Bartenura, Rif, Rosh, Baal Hamoer, Ramban, Rabbenu Efraim, Ritva, Smag, Smak, Raavan, Ri, Maharam, Rashba, Rivash, Ran, Tur, and Shulchan Aruch who hold that to enclose a reshut harabbim doors that close are necessary.</ref> Bet Efraim,<ref>Bet Efraim 27 s.v. v'ata avo</ref> Rav Moshe Feinstein,<ref>Igrot Moshe OC 1:139 requires doors where there is a reshut harabbim or even a karmelit with a lot of people traveling.</ref> and Chazon Ish<ref>Chazon Ish OC 74:4</ref> argue even within rabbanan.

====Does Reshut Harabbim Depend on a Population of 600,000?====

#According to Rashi, a perquisite for a reshut rabbim is that it has a population of 600,000. A slight majority of rishonim accept this position, however, many formidable rishonim disagree.<ref>Bet Efraim counts 25 rishonim who agree with Rashi. See [http://eruvonline.blogspot.com/2011/08/arichas-shulchan-halevi-rejoinder-to.html Arichat Shulchan Halevi 1] who counts 42 rishonim who agree with Rashi. Rav Moshe (Mesoret Moshe v. 1 p. 126) said that it doesn't matter how many rishonim we find since it was an established minhag it can remain a minhag.</ref> Shulchan Aruch, Chida, and Sephardim generally are strict for this view, however, there is what to rely upon even for Sephardim to rely on Rashi.<ref>Yabia Omer OC 9:33. See also [https://tablet.otzar.org/#/book/13170/p/77/t/0.88975646953894831234/fs/m_KvI0FENZad71sexySUaPTB2Zhhq6BRXKJ9jdDszRDQ/start/0/end/5/c Or Letzion O.C. 1:30] and [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=19979#p=223&fitMode=fitwidth&hlts=&ocr= 2:23:12 (page 204)] who holds that in many cities that have additional reasons to be lenient he's lenient when there's a need, but lechatchila it's good to be machmir. However if the hotzaa is done in a way that it's anyway an issue miderabanan, he's lenient (in the above type of city eruv) even lechatchila.</ref> For Ashkenazim, however, Rama, Magen Avraham, and Taz accept Rashi. While Mishkenot Yakov rejects Rashi's view, Bet Efraim confirms Rashi's opinion. Rav Chaim Volozhin and Rav Moshe Feinstein accepted the minhag to rely on Rashi. Mishna Brurah writes that although no one should protest those who rely on Rashi, someone who is careful in halacha should privately be strict. Chazon Ish, Rav Aharon Kotler,<ref>[http://eruvonline.blogspot.com/2022/01/part-5-truth-regarding-rt-9-and-eruv-in.html eruvonline.blogspot.com] quotes Rav Aharon as not relying on Rashi's opinion to require 600,000. It might also be implied in Mishnat Rebbe Aharon 6 where he quotes the Mishna Brurah as holding that majority of rishonim disagree with Rashi.</ref> and Rav Belsky<ref>Shulchan Halevi 11</ref> were also strict.<ref>See also [https://tablet.otzar.org/#/book/13170/p/77/t/0.88975646953894831234/fs/m_KvI0FENZad71sexySUaPTB2Zhhq6BRXKJ9jdDszRDQ/start/0/end/5/c Or Letzion O.C. 1:30] and [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=19979#p=223&fitMode=fitwidth&hlts=&ocr= 2:23:12 (page 204)] (mentioned above) who is lenient in a case where one is allowed to do hotzaah but it's just preferable not to, to do hotzaah miderabanan even lechatchila. Similarly, [https://ph.yhb.org.il/en/01-21-09/#_ze05ftn21_9 Peninei Halakha Shabbat 21:9 footnote 9] says (regarding a similar type of city eruv) that if one walks nonstop until he reachs his destination, it seems that one may be lenient even lechatchila; since there is no hanacha in the reshut ha-rabim, according to many this is not considered carrying by Torah law, and would thereby add another consideration to be lenient.</ref>

====How to Measure 600,000====

#Who does the 600,000 include?
##It includes men, women, children, and non-Jews.<ref>[https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.345.39.1?vhe=Kaf_Hachayim,_Orach_Chayim_vol._I-IV,_Jerusalem_1910-1933&lang=bi Kaf Hachaim 345:39], Eshel Avraham (at the end of 345 s.v. po), Igrot Moshe 1:139:6 s.v. uma based on Tosfot Eruvin 6a. See Rav Elyashiv (Haarot Shabbat 6b) who suggests that women and non-Jews don't count towards the 600,000 since it needs to be similar to the count in the desert.</ref>
##It includes travelers and tourists.<ref>Rashi Eruvin 59a, Igrot Moshe 1:139:5, 4:87 s.v. v'b'ir. See Rav Elyashiv (Haarot Shabbat 6b) who suggests that guests don't count towards the 600,000 since it needs to be similar to the count in the desert.</ref>
##It includes people in cars or trains, according to most poskim.<ref>Although Yeshot Malko OC 27 holds that people in trains don't count towards the 600,000 because they are enclosed in a reshut hayachid, Rav Moshe Feinstein (Igrot Moshe OC 1:139, 5:28:2) rejects this completely. Rav Yonatan Shteif (Teshuvot 68 s.v. vheneh) agreed with the Yeshuot Malko and explains that people in cars don't count because it isn't similar to the way people walked in the desert. Rav Elya Meir Bloch (Kol Tzvi p. 19) argued and proved that people in cars count just like the Magen Avraham 363:30 writes that people in boats count towards the 600,000.</ref>
##It includes people in their houses, according to most poskim.<ref>This is the implication of the Bet Efraim and Mishkenot Yakov. Arichat Shulchan Halevi 4 understands that Rav Belsky includes population even indoors but challenges him from Rav Moshe.</ref> Rav Moshe Feinstein is lenient not to include people in their houses and therefore arrives at a conclusion that a population of 3,000,000 is necessary for a reshut harabbim.<ref>Igrot Moshe OC 1:139, 4:87. Rav Elyashiv (Haarot Shabbat 6b) seems to suggest that children and sick people who stay indoors don't count towards the 600,000.</ref>
#Where in the reshut harabbim are the 600,000?
##Majority of achronim hold that as long as there are 600,000 people anywhere in the city every street in the city that fits the other criteria of reshut harabbim becomes a reshut harabbim. Some include even the population of the nearby cities that the city in question is open to.<ref>Bet Efraim (26 s.v. vamnam b'ezras Hashem), Rav Chaim Ozer (Achiezer 4:8), Chazon Ish (cited by Achiezer 4:8), Rav Belsky in Shulchan Halevi 1:11, Rav Isaac Ausband (Kol Tzvi v. 7 p. 18). Yetziyot Hashabbat siman 3 proves that that most rishonim who espouses Rashi's view hold that it depends on the city and not one street. These are his sources: Rav Shalom Goan (Chemda Genuza 70), Rashi Eruvin 6a, 47a, Tosfot Rid 59a, Tosfot Harosh 59a, Ramban 59a for Rashi, Or Zaruah 164, Sefer Haitim 206. The achronim he quotes who support this view that 600,000 includes everyone in the city include: Magen Avraham 357:11, Pri Megadim EA 357:11, Shulchan Aruch Harav 357:7, Mishna Brurah 357:25, Chachmat Shlomo 363, Maharsham 3:188, Mahari Asad 87, Rav Elchanan Yafeh in Shoel K'inyan, Divrei Malkiel (v. 3 in hashmatot), Dovev Meisharim, Minchat Yitzchak 2:112, 8:32, Teshuvot Vehanhagot 1:176, and Chelkat Yakov 100. He also quotes on p. 65 Rav Shlomo Zalman Auerbach and Rav Elyashiv agreeing that 600,000 shouldn't be calculated by one street if there's 600,000 in the city. Yeshuot Malko OC 27 writes that shishim ribo includes everyone who is in the city. Though, he holds that for streets outside the city it is a reshut harabbim without shishim ribo.</ref>
##Some achronim hold that only if there are 600,000 people in the area that the eruv encloses is it a reshut harabbim.<ref>Rav Elya Meir Bloch (Kol Tzvi v. 7 p. 18) writes that it is possible to split up a city such as Manhattan with a tzurat hapetach so that in the area enclosed there's not 600,000 and then isn't a reshut harabbim. At the end he concludes that the matter needs more investigation and leaves it unresolved. This also appears to be the view of Shevet Halevi 8:177(2). Rav Yonatan Shteif (Teshuvot 68 s.v. v'ayin) implies this approach as well, but it isn't clear since he first mentions his approach that Manhattan isn't a reshut harabbim anyway because of walls.

*[https://eruvonline.blogspot.com/2011/07/rav-moshe-feinstein-ztl-new-discovery.html Some say] that this is also the view of Rav Moshe Feinstein. However, from Igrot Moshe 4:88 and 5:28:1 this seems incorrect. He writes there that one cannot make an eruv even in section of Brooklyn since within a 12x12 mil of that area there is 600,000 people.</ref>
##Some achronim hold that only if there are 600,000 people on a single street that street is not a reshut harabbim.<ref>Arichat Shulchan Halevi n. 4 proves from Bet Meir 5b s.v. bishlama that shishim ribo is judged by every street individually.</ref>
##Rav Moshe Feinstein holds that only if there are 600,000 people within an area that is 12x12 mil is it a reshut harabbim.<ref>Igrot Moshe 1:139, 4:87. Yetziyot Hashabbat siman 3 p. 59 quotes Rav Elyashiv as disagreeing with this chiddush that 600,000 depends on the city and not 12 mil. On p. 65 he quotes that Rav Shlomo Zalman Auerbach also disagreed with that position of Rav Moshe.</ref>
#Over what period of time is 600,000 calculated?
##Some achronim maintain that unless the 600,000 people are present over the course of one 24 hour day it is not a reshut harabbim.<ref>The simple language of Shulchan Aruch O.C. 345:7 indicates that this view maintains that there must be a presence of 600,000 every day. Mishna Brurah 345:24 challenges this because none of the rishonim who support this view mention that 600,000 must pass there every day. [https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.345.40.1?vhe=Kaf_Hachayim,_Orach_Chayim_vol._I-IV,_Jerusalem_1910-1933&lang=bi Kaf Hachaim 345:40] quotes the Levush and Shulchan Aruch Harav who accept Shulchan Aruch simply. Rav Elyashiv (Haarot Shabbat 6b) relied on the opinion that if there isn’t 600,000 every day it isn’t a reshut harabbim to allow an eruv in Yerushalayim today where there is 600,000. Igrot Moshe 1:139 and 4:87 (and Mesoret Moshe v. 1 p. 127) in his own way also accepts this concept that the 600,000 are present in one day. However, [https://www.hebrewbooks.org/pdfpager.aspx?req=1095&st=&pgnum=133 Mishkenot Yakov 121 s.v. v'od] rejects this possibility in understanding Rashi. Bet Efraim 26 also veers from the simple understanding of one day.</ref>
##Some achronim restrict this even further and maintain that unless the 600,000 are present for most of the hours of the day during which there is regular daytime activity, it isn't a reshut harabbim.<ref>Igrot Moshe OC 4:87</ref>
##Some achronim argue that 600,000 need to be present over a long period of time, such as a year, in order to be a reshut harabbim.<ref>Bet Efraim 26</ref>
##Some achronim argue that 600,000 includes people over any amount of time as long as theoretically for a special event or certain need 600,000 could come there in one day. According to this suggestion almost any public street is a reshut harabbim.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=1095&st=&pgnum=133 Mishkenot Yakov 121 s.v. v'od] argues that based on Ritva 22b and Riaz the way to calculate 600,000 is not based on one day or any specific amount of time. Rather as long as theoretically at some point for some need 600,000 could travel there it is a reshut harabbim. He writes that this is very common in his day in many towns that have streets open to neighboring towns. Though, he also uses language that the masses travel there frequently from far away, implying that he limits it to a metropolitan area.</ref>
#The Ramban suggests that even for Rashi a highway outside of a town is a reshut harabbim even if it lacks a population of 600,000. Rosh disagrees and holds that according to Rashi a reshut harabbim always depends on a population of 600,000. Rav Chaim Volozhin<ref>Nishmat Chaim</ref> and Mishkenot Yakov<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=1095&st=&pgnum=157 Mishkenot Yakov 122 s.v. achrei] writes that after seeing the Ramban he accepted it because it was similar to his understanding of Rashi.</ref> are concerned for this opinion, but Rav Moshe Feinstein<ref>Regarding bridges and tunnels Rav Moshe Feinstein (Igrot Moshe 1:139:5 s.v. v'im ken) wasn't sure if they were part of the city to be counted for 600,000 but he didn't consider the possibility that 600,000 is not necessary for a highway.</ref> was not.

====Gaps more than 10 Amot====

#Mishkenot Yakov and Rav Aharon Kotler<ref>Mishnat Rebbe Aharon 6</ref> hold that a gap more than 10 amot is deoritta. Chazon Ish<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=321 Chazon Ish OC 112:1-5]</ref> argues that a gap more than 10 amot is only derabbanan. Bet Efraim holds that a gap of more than 10 amot is derabbanan if there are corners of at least an amah.

===Applications to Specific City Eruvin===
====Manhattan====

#Rav Moshe Feinstein objected to any eruv in Manhattan because of specific issues with the walls and more generally because if they did people would mistakenly learn from there that it is possible to make an eruv in a reshut harabbim. Originally, he was willing to accept that others could argue with him,<ref>Igrot Moshe OC 4:89 dated Chanuka 1961</ref> after the 1962 agudas harabbanim convention which concluded that it was forbidden to make an eruv in Manhattan, he wrote this more forcefully that no one should make an eruv in Manhattan.<ref>Igrot Moshe OC 1:139, YD 3 Hashmata to 4:89, 4:89</ref>

====Brooklyn====

#Rav Moshe Feinstein rejected the possibility of an eruv in Brooklyn because it had a population close to 3,000,000, which in his view would disallow relying on Rashi. Additionally, even if it didn't have that population it is still forbidden to make an eruv in such a big city because people will mistakenly learn from there that it is possible to make an eruv in a reshut harabbim.<ref>Igrot Moshe OC 1:138-9, OC 4:87</ref>

====Queens====

#Rav Moshe Feinstein allowed an eruv to be built in Kew Garden Hills.<ref>Igrot Moshe OC 4:86, Hashmata to 4:89 at end of YD 3</ref> He doesn't explain why it wasn't a reshut harabbim deoritta since within 12x12 mil there was a similar population as there was in Brooklyn, which he forbade.<ref>[https://outorah.org/p/47867/ Rabbi Efraim Glatt] discusses this issue and two possible solutions.

*The author of EruvOnline in two articles [http://eruvonline.blogspot.com/2020/11/eruvin-in-news-queens.html 1] and
[https://eruvonline.blogspot.com/2011/07/following-background-information-is.html 2] writes that in his understanding Rav Moshe didn't allow an Eruv in Brooklyn because he was lead to believe that there were 3 million people in Brooklyn and more than 600,000 in each of Flatbush and Boro Park. But had he known the actual populations he would have allowed it.

*In 5:28:1 he writes that Brooklyn altogether has more than 600,000 people. However, in 5:28:5 he sounds like he says that separately Flatbush and Boro Park each have 600,000 people. In 4:88 says that one cannot make an eruv in Brooklyn even in one section unless an entire stretch of 12x12 mil (all of Brooklyn) doesn't have a population of 600,000.</ref> All he writes is that it is a small town and the eruv didn't include the highways.

====Chicago====

#Rav Ben Tzion Wosner<ref>Shevet Halevi 8:177(2)</ref> explains why he allowed an eruv in West Rogers Park, Chicago. His primary reason was that it had 3 walls because of rivers and trains and only needed fixing with tzurot hapetach in some locations. Additionally, he held that 600,000 is defined by the location that the eruv encloses and West Rogers Park itself certainly has a population less than 600,000.

====Detroit====

#Rav Moshe Feinstein allowed making an eruv in Detroit because all of Detroit does not have a population of 3 million and the area enclosed by the eruv is nowhere near the amount of 600,000 so no one would mistakenly learn from there that it is allowed to make eruvin in big cities.<ref>Igrot Moshe OC 4:87</ref>

====Los Angeles====

#Rav Ovadia Yosef<ref>Yabia Omer OC 9:33</ref> allowed an eruv in Los Angeles on the basis of numerous leniencies in eruvin. He quotes the Chazon Ish regarding omed merubeh, Yeshuot Malko about cars and trains, as well as the Mishna Brurah's approach within Rambam. He doesn't indicate which of the above leniencies is the primary one but altogether he felt that there is room, even for Sephardim, to rely on an eruv even in a very large city such as LA.
#Rav Zundel Kroizer supervised the first LA eruv and when he asked Rav Moshe Feinstein he didn't approve because it relied on the Chazon Ish's view on omed merubeh.<ref>Mesoret Moshe v. 1 p. 125</ref> Rav Pinchos Gruman writes that Rav Moshe Feinstein never forbade making an eruv in LA. In fact, he said that someone who wishes has what to rely upon to rely on it, but someone who wants to be strict may be.<ref>[https://jewishhomela.com/2016/09/08/what-did-rav-moshe-say-about-the-l-a-eruv/ jewishhomela.com]</ref>

==Where is it forbidden to carry?==

#It is forbidden to carry, pass, or throw an object in a Reshut HaRabim or Karmelit.<ref>Kitzur Shulchan Aruch 82:1. The derabbanan prohibitions of Hotzah include doing an akira without a hanacha (3a), a hanacha without an akira (3a), and Hotzah from reshus hayachid/reshus harabim to a karmelis (3b).</ref>
#It is forbidden to carry from Reshut HaYachid to Reshut HaRabim or a Karmelit, from a Reshut HaRabim or Karmelit to a Reshut HaYachid, from Reshut HaRabim to a Karmelit, or from a Karmelit to a Reshut HaRabim. It is permissible to carry from a Makom Patur to a Reshut HaYchid, Reshut HaRabim, or Karmelit and from these areas to a Makom Patur as long as one doesn't carry 4 [[amot]] in a Reshut HaRabim or Karmelit.<ref>Kitzur Shulchan Aruch 82:2</ref>
#Because there are a lot of detailed and complicated halachot in defining these 4 domains, in a city where there's no Eruv, someone who isn't an expert shouldn't carry into another domain unless one knows for certain that it's permissible.<ref>Kitzur Shulchan Aruch 82:2</ref>
#It is permitted to carry from a private or public domain to an exempt area or from an exempt area to a private or public domain. However, one may not carry from a private domain to a public domain through an exempt area or visa versa. Similarly, one may not stand in an exempt area and transfer an item from a private domain to a public domain via the exempt area or visa versa.<ref>Shulchan Aruch O.C. 346:1</ref>
#There is a dispute whether it is permitted to stand in an exempt area and transfer an item from a private domain to a Karmelit or visa versa. Similarly, there is a dispute whether it is permitted to carry from a private domain to a Karmelit or Karmelit to a private domain via an exempt area. Many poskim write that one should be strict about this case.<ref>Shulchan Aruch O.C. 346:1 quotes two opinions on the matter. Birkei Yosef 346:1 explains that Shulchan Aruch rules like the lenient opinion. The Rama 372:6 is strict on the matter. Kaf Hachaim 346:17 writes that one should be strict in order to satisfy both opinions quoted in Shulchan Aruch, but that if the item was placed down in the exempt area before being transferred there is room to be lenient. </ref>
==Defining the act of carrying==

#Picking up an object is called Akirah and putting it down is called Hanacha. Both of these actions are forbidden. Therefore, one may not give an object to a non-Jew who will carry from a Reshut HaYachid to a Reshut HaRabim or Karmelit because in that case the Jew will have done the Akirah, rather the non-Jew should pick up the object himself. Similarly, if a non-Jew brings something from one domain to another, the Jew shouldn't take it from his hand because if he did the Jew will have violated Hanacha, rather the non-Jew should put it down.<ref>Kitzur Shulchan Aruch 82:3</ref>
#It is forbidden to bring something into the public domain if it isn't a clothing or jewelry. Even within the category of jewelry certain things are rabbinically forbidden to wear in the public domain, however, the minhag is to be lenient for all jewelry<ref>See Tosfot Shabbat 64b</ref>, yet a Yarei Shamayim should be strict upon himself.<ref>Kitzur Shulchan Aruch 84:1-2</ref>
#If it is normal to wear two pairs of clothing, one on top of the other even during the week, then one may wear one pair of clothes on top of another on [[Shabbat]] in the public domain even if one doesn't need it but is bringing it for one's friend or the like.<ref>Kitzur Shulchan Aruch 84:12</ref>
#If it is raining, one may wearing a coat in order to protect oneself from rain since the coat is worn as a regular clothing. However, it is forbidden to carry a clothing on top of one's hat in order to protect the hat from rain because it isn't considered wearing the clothing in a regular way.<ref>Shulchan Aruch 301:14, Kitzur Shulchan Aruch 84:4, Mishna Brurah 301:52-3 </ref>
#It is permitted to wear a [[Tallit]] in the public domain on [[Shabbat]] as long as one wears it regularly; however, one may not put it around one's neck in a place where it is abnormal to wear it that way.<ref>Kitzur Shulchan Aruch 84:16</ref>

==Carrying a child==
#It is permitted for a person to hold one's baby for support while they walk in the reshut harabbim. Furthermore, it is even permitted to pick up one leg of the baby at a time since the baby keeps one leg on the ground. It is forbidden to drag a baby because that is like carrying.<ref>Shulchan Aruch O.C. 308:41</ref>
#It is forbidden to carry a baby or child even if he is able to walk even in a Karmalit.<ref>Biur Halacha 308:41 s.v. shelo forbids it as does Igrot Moshe OC 2:33. See Rabbi Akiva Eiger 1:28.<nowiki> </nowiki>

See [https://hebrewbooks.org/pdfpager.aspx?req=14512&st=&pgnum=88 Tzitz Eliezer 13:32] who says that when an eruv is kosher and one still doesn't use it as a chumra (assuming he's not machmir because of the possibility of the area being a reshut harabbim deoraita), he may still use the eruv to hold a baby (even a baby who can't walk) or push the baby in a carriage without '''''any''''' other objects in it (seemingly this would include making sure the the baby isn't carrying anything), since there are other factors to be lenient in this case.</ref> However, one shouldn't tell people who do this because certainly they will not listen and its better that they do so unintentionally rather than violate [[Shabbat]] intentionally.<ref>Mishna Brurah 308:154, Kitzur Shulchan Aruch 82:10</ref> On the other hand, if there is a chance that others will listen, then one should tell them<ref>Mishna Berurah 508:3</ref>, as well as one should publicize this prohibition<ref>Igros Moshe YD 2:33</ref>.

==What is considered a garment?==

#Plastic bags worn over one's shoes are not considered garments and should not be worn outside of an Eruv.<ref>Rav Simcha Bunim Cohen (The [[Shabbos]] Home, v. 1, p. 121) in the name of Rav Moshe Feinstein </ref>
#On Shabbat, some posking permit one to walk outside an eruv with a coat worn over his shoulders, without his arms in the sleeves, where that is a normal mode of wearing a coat. This is considered "wearing" it, not carrying it. There is an additional concern that it might fall off and then you might carry it.<ref>Rivivot Ephraim 1:223:14 </ref><ref>Or Letzion 2:23:7</ref>
#One may put a shoe insert into a shoe and wear it outside of the eruv on Shabbat to make the shoe wearable since it is considered part of the shoe.<ref>Sh"t Rivivot Ephraim 1:225 </ref>
#To wear a sticker with a name on it on the inside of a hat isn't considered carrying on Shabbat.<ref>Or Yitzchak 1:126</ref>

==Wearing a Key==

#For Sephardim it is problematic to wear a belt with a key since it appears that one is carrying to use the key.<ref>Shulchan Aruch O.C. 301:11</ref>

==Wearing a Watch==

#It is permitted to wear a watch which a person wouldn't remove if it stopped working, such as a gold watch, because then the watch is considered a jewelry. However, if one is not in an eruv, a person shouldn't wear a regular watch which a person would remove from their hand if it stopped working, but those who are lenient have what to rely on.<ref>Shemirat Shabbat KeHilchata 18:27</ref>
#One may not go out of an eruv with a pocket watch on [[Shabbat]].<ref>Kitzur Shulchan Aruch 84:2, Shemirat Shabbat KeHilchata 18:28</ref>

==Glasses==

#A person who regularly wears glasses may wear them in a public domain on [[Shabbat]]. He must wear them on his nose, and may not carry them in his pocket or wear them on his forehead or around his neck.<ref>Yalkut Yosef 301:31 and Shemirat Shabbat KeHilchata 18:16. Rav Mordechai Eliyahu (comments on Kitzur Shulchan Aruch 84:6) writes that one may wear glasses in the public domain, however, one who usually takes them off in the street shouldn't go out with them without an eruv. </ref>
#A person who does not regularly wear glasses but wears, for example, reading glasses for reading only and otherwise carries them in his pocket, may not wear the reading glasses in a public domain.<ref>Yalkut Yosef 301:32, Shemirat Shabbat KeHilchata 18:17. </ref> Bifocals which may be worn for both reading and regular use may be worn in a public domain on [[Shabbat]].<ref>Shemirat Shabbat KeHilchata perek 18 halacha 17 </ref>
#Someone who attaches a string worn around his neck to his glasses may wear the glasses with the string attached in a public domain on [[Shabbat]], as long as he wears the glasses on his nose and not around his neck or on his forehead.<ref>Shemirat Shabbat KeHilchata perek 18 halacha 16, Sh"t Rivivot Ephraim 1:227 </ref>
#Contact lenses may be worn in a public domain on [[Shabbat]] by someone who regularly wears them. However, a person who has not yet adjusted to contact lenses may not wear them in a public domain on [[shabbat]], lest he take them out and carry them in his hand.<ref>Yalkut Yosef siman 301 seif 33, Shemirat Shabbat KeHilchata perek 18 halacha 17 </ref>
#Photocromatic lenses, i.e. lenses that change from clear to dark in sunlight, may be worn on [[Shabbat]] as long as they are worn for regular use.<ref>Yalkut Yosef siman 301 seif 34, Shemirat Shabbat KeHilchata perek 18 halacha 18 </ref>
#According to some, sunglasses worn only to protect one's eyes from the sun's rays may be worn in a public domain on [[Shabbat]].<ref>Halichot Olam Chelek 4: pg. 283 </ref> Others are strict <ref>Yalkut Yosef siman 301 seif 35, Shemirat Shabbat KeHilchata perek 18 halacha 18 </ref> This includes sunglasses worn over regular glasses.<ref>Shemirat Shabbat KeHilchata perek 18 halacha 18 </ref> Those who are lenient have what to rely on, especially in a place with an eruv.<ref>Yalkut Yosef siman 301 seif 35. </ref>
#Sunglasses that are worn at all times for eyesight problems are considered like regular glasses, and may be worn in a public domain on [[Shabbat]].<ref>Yalkut Yosef siman 301 seif 34, Shemirat Shabbat KeHilchata perek 18 halacha 18 </ref>
#Sunglasses that are connected by a hinge to a regular pair of glasses that are regularly worn may be worn in a public domain on [[Shabbat]] as long as the person doesn't remove the sunglasses totally when in the shade, rather flips up the sunglasses while they are still attached. It is best to stringent, however.<ref>Yalkut Yosef siman 301 seif 36, shmirat [[shabbat]] perek 18 halacha 18 </ref>
#Sunglasses worn on doctor's orders and are not removed even when one is in his house are judged like regular glasses, and may be worn in a public domain on [[Shabbat]].<ref>Shemirat Shabbat KeHilchata perek 18 halacha 18 </ref>

==A Hearing-aid==

#A person who is hard of hearing may wear a hearing-aid on [[Shabbat]], even in a public domain without an eruv. One need not be concerned with considerations of electricity or [[carrying]] as long as the hearing-aid is securely in his ear, and he turned it on before [[Shabbat]] and leaves it on until after [[Shabbat]].<ref>Shemirat Shabbat Kehilchata (perek 18 halacha 14), Yalkut Yosef (siman 328 seif 328 and siman 301 seif 38). See footnote 39 there where he quotes Hacham Ovadiah, Rav Shlomoh Zalman Auerbach, Rav Henkin, and the Tzitz Eliezer who ruled leniently as well. </ref>

==Cane and Wheelchair==

#Someone who can't walk without a cane may walk in a public domain with the cane.<ref>Tosfot (Shabbat 65b s.v. hakiteya) even writes that on Shabbat it is permitted for someone who needs a cane to walk to go out with it to a public domain on Shabbat since it is like shoes for him. Rashba (Beitzah 25b s.v. ein) and Ran (Beitzah 14a s.v. gemara tanu) agree with Tosfot. The Shitah Mikubeset (Beitzah 25b s.v. vekatav mori) quotes the Radvaz who argues with Tosfot but concludes that he doesn't feel confident to reject the ruling of Rabbenu Tam that it is permitted. Shulchan Aruch OC 301:17 accepts the opinion of Tosfot.</ref> If the person walks at home without a cane and only uses a cane outside he may not walk with it in a public domain on Shabbat.<ref>Mishna Brurah 301:64</ref> Someone who could walk without a cane but because it is icy outside he is afraid of slipping, it is forbidden to walk out with a cane unless there is an eruv.<ref>Mishna Brurah 301:65. Birkei Yosef 301:3 writes that if it is muddy out and one wants to use a cane not to slip one may not use a cane except in a private domain.</ref>
#Within an eruv it is permitted to walk with a cane either to help one walk or to for the appearance, however, it is forbidden for no purpose at all.<ref>Mishna Brurah 301:66 writes that it is forbidden to walk with a cane in an eruv if there's no purpose for the cane because it is a desecration of Yom Tov (see Beitzah 25b).</ref>
#A wheelchair is different from a cane and even if a person can't walk without a wheelchair he may not go out with a wheelchair on Shabbat to a public domain.<ref>Rav Paalim 1:25, Minchat Yitzchak 2:114, Shemirat Shabbat Khilchata (ch. 34 fnt. 101)</ref>

==Sources==
<references />
[[Category:Shabbat]]
[[Category:Eruvin]]
{{Shabbat Table}}

Kedusha

2025-07-29T02:34:04Z

Mpg613: /* The Proper Procedure for Kedusha */ added sources

==Requirements for Kedusha==

#Ten free men above the age of [[Bar Mitzvah]] should be present in order for one to say kedusha.<ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of [[kaddish]], seif 1 </ref>
#If one cannot find ten men, it is permissible to use one katan, 9 or 10 years old, who has reached the age of [[chinuch]], for it is better than completely nullifying kedusha.<ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of [[kaddish]], seif 1 </ref> Sephardim may not join a minyan for kedusha without 10 free men above the age of Bar Mitzvah. <ref>Yabia Omer 4:9</ref>
#If one began Kedusha with 10 men and one left, one may nonetheless finish [[kaddish]].<ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of [[kaddish]], seif 7 </ref>
#If there are 10 men and one of the [[minyan]] is unable to answer to kedusha, kedusha may nonetheless be recited.<ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of [[kaddish]], seif 12 </ref>
#A deaf man and a mute man may be counted for a [[minyan]], however, a deaf mute man is treated as a katan with regard to [[minyan]].<ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of [[kaddish]], seif 14 </ref>
#If there are 10 men and one of the [[minyan]] is sleeping, [[kaddish]] may nonetheless be recited. Nevertheless, one should wake up the sleeper.<ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of [[kaddish]], seif 12 </ref>
#One need not be meticulous and strict with regard to making sure that everyone is the [[minyan]] had 2 pubic hairs.<ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of [[kaddish]], seif 11 </ref>

==The Proper Procedure for Kedusha==

#When the Hazzan reaches Kedusha during the [[Chazarat HaShatz]], the congregation should take three steps forward, thereby returning to the place where they prayed their silent [[Shmoneh Esrei]]. They should place their feet together side by side.<ref>Shulchan Aruch O.C. 95:4, 123:2, and 125:2; Ben Ish Hai, Teruma, 4; Kaf Hachaim 125:3 </ref> The reason we keep our feet together is to mimic the angels who only have one foot<ref>Yechezkel 1:7</ref> as kedusha is our opportunity to praise Hashem in the way that the angels do in heaven.<ref>Mishna Brurah 95:8</ref>
#When the congregation reaches "VeKara Zeh El Zeh VeAmar" some people have the practice to turn to the right and then to the left.<ref>[http://www.halachayomit.co.il/Print.asp?HalachaID=1225 HalachaYomit.co.il] records that Rav Ovadia Yosef's practice at the end of his life was to turn to the right and then to the left during "VeKara Zeh El Zeh VeAmar".</ref>
#The halacha is that the Tzibbur should quietly listen to the Shaliach Tzibbur introduce the kedusha and wait to respond with Kadosh Kadosh. However, the minhag is that the Chazzan and the congregation recite the Kedusha in unison.<ref>Shulchan Aruch 125:1, Mishan Brurah 125:2, Yalkut Yosef 125:2. Shulchan Aruch 125:1 advises that only the Shaliach Tzibbur recite kedusha aloud since he is in fact their agent. However, Mishna Brurah 125:2 records the minhag is that the congregation says it aloud together with the Shaliach Tzibbur. He concludes that the Shaliach Tzibbur should make sure to finish before the congregation answers Baruch Shem or Yimloch. Ben Ish Hai Teruma n. 4 and Kaf Hachaim 125:2 cite the Arizal as holding that the congregation should say the word "Nakdishach" aloud and then the rest silently. </ref> Nevertheless, it is the Moroccan custom for the congregation to recite the entire kedusha aloud with the hazzan.<ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Volume 1, Page 115 </ref>
#The Shaliach Tzibbur should make sure that he is louder than the congregation when reciting "Kadosh Kadosh Kadosh etc.", "Baruch Kavod etc.", and "Yimloch etc." so that those who are in the silent Shemona Esrei can fulfill their obligation. Otherwise he can repeat it after the congregation finishes saying it so that people can hear him. By hearing the congregation's responses someone in their silent Shemona Esrei does not fulfill their obligation since the congregation doesn't intend to exempt his obligation.<ref>Igrot Moshe O.C. 3:4 writes that one needs to hear the pesukim of kedusha from the Shaliach Tzibbur and hearing it together with everyone else is insufficient because you can't hear two voices at once. Therefore the Shaliach Tzibbur should saying the pesukim after everyone finished. If the Shaliach Tzibbur doesn't do that, then the individuals should in advance he should ask someone in the congregation who is standing nearby to have him in mind while saying kedusha. Piskei Teshuvot 125:2 writes that the minhag is that the Shaliach Tzibbur says it after the congregation. Similarly, Yalkut Yosef 125:3 writes explicitly that it is critical that the Shaliach Tzibbur say the pesukim that he is exempting the congregation still in Shemona Esrei so that everyone can hear him. Either he should say it louder than everyone else or after they finish. Yabia Omer OC 6:16:2 supports this approach and permits starting after the congregation finished.

*Biur Halacha 125:1 s.v. elah isn't sure if the Shaliach Tzibbur is aloud to recite the pesukim after the congregation finished since he is saying it without a minyan. However, perhaps it is permitted since he is doing so in order to fulfill the obligation of those still in the silent Shemona Esrei. He says everyone would agree if he starts before the congregation finished that it is considered that he said it with a minyan.</ref> If the Shaliach Tzibbur doesn't know this halacha and says it quietly, someone still in Shemona Esrei should stop to listen to Kedusha.<ref>Levushei Mordechai OC 1:17:1 writes that the minhag is that the Shaliach Tzibbur says these pesukim together with everyone else and no one can hear him. He bemoans this fact and advises fixing the practice if possible. Otherwise he says that someone in their silent Shemona Esrei listen to the others of the congregation. Even though they do not have him in mind he can rely on the opinions that mitzvot don't need kavana. It is considered an extenuating circumstance and perhaps hirhur is sufficient. Rav Debilisky based on Meiri Brachot 13b s.v. vrabbi yehuda cited by Dirshu 125:2 shows that one can fulfill one's obligation by listening to the congregation even if one can't hear the Shaliach Tzibbur.</ref>In advance he should ask someone standing next to him to say it aloud so he could hear him and have him in mind.<ref>Igrot Moshe 3:4</ref><ref>For more on this topic, see [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=15028#p=71&fitMode=fitwidth&hlts=&ocr=%D7%99%D7%97%D7%99%D7%90%D7%9C%20%D7%99%D7%A6%D7%97%D7%A7%20%D7%A4%D7%90%D7%A8 Am Hatorah Journal, 5743, 2:6, pg 73, בענין אמירת קדושה ע״י הש״צ] by Rav Yechiel Perr (based partially on [https://rambam.alhatorah.org/Full/Seder_Tefilot/3.11#e0ne Rambam Seder Tefilot s.v. בעת ששליח ציבור]), [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=15047#p=87&fitMode=fitwidth&hlts=&ocr= Am Hatorah Journal, 5744, 2:8, pg 91, בענין אמירת קדושה ע״י הש״ץ by Rav Michel Shurkin (written in response to R' Perr's article)], [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=15047#p=88&fitMode=fitwidth&hlts=&ocr= Am Hatorah Journal, 5744, 2:8, pg 92, תשובה להערה בענין אמירת קדושה ע״י הש״ץ] by R' Perr (written in response to remarks of R' Shurkin), [https://beta.hebrewbooks.org/1525 Or Yitzchak 1:48 “שהה בתפילתו לקדיש וקדושה”], [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=67475#p=144&fitMode=fitwidth&hlts=&ocr= Toras Hakadmonim 3:21], [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=66471#p=159&fitMode=fitwidth&hlts=&ocr= Toras Hakadmonim 1:19].</ref>
#At the words "kadosh, kadosh, kadosh" the congregation should lift their heels and body slightly. Some have the custom to lift their heels and body higher at the second "kadosh" than at the first and higher at the third.<ref>Ben Ish Hai, Teruma, 6; Kaf Hachaim 125:10 </ref>
#At the name of Hashem in the phrase "Baruch Kevod Hashem Mimekomo" of Kedusha the congregation should lift their heels and body slightly.<ref>Ben Ish Hai, Teruma, 4; Kaf Hachaim 125:11 </ref>
#Similarly, at the name of Hashem in the phrase "Yimloch Hashem Leolam Elokayich Tzion Ledor Vador Halleluka" of Kedusha the congregation should lift their heels and body slightly.<ref>Ben Ish Hai, Teruma, 4; Kaf Hachaim 125:11 </ref>
#The members of the congregation should stand with their feet together until after they answer "[[Amen]]" to the Hazzan's blessing of "HaKel HaKadosh." <ref>Eliya Rabba 95:7, Ben Ish Hai Teruma n. 5, Shevet Halevi 3:15:6, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Volume 1, Page 115. Shevet Halevi explains that the reason to keep one's feet together until after Amen of Hael Hakadosh is because the entire bracha and amen has the status of kedusha itself. This is reflected by Magen Avraham 66:6. Dirshu 125:9 cites Rav Chaim Kanievsky in Sheilat Rav p. 196 that the minhag isn't to stand with one's feet together until the end of the bracha.</ref>
#It is forbidden for the members of the congregation to talk during kedusha.<ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Volume 1, Page 115 </ref>
#When saying "Kadosh Kadosh Kadosh" if someone isn't sure if how many times he said Kadosh he can say it another time.<ref>Rav Chaim Kanievsky cited by Sheilat Rav p. 226 quoted in Dirshu 125:8</ref>

==If one is saying the [[Shmoneh Esrei]] during Kedusha==

#If one is saying the [[Shmoneh Esrei]] and the shaliach tzibur begins kedusha one should not say kedusha.<ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Volume 1, Page 98 </ref>

==Answering Kedusha Multiple Times==

#If a person hears Kedusha even if he already heard it previously he should still answer with them.<ref>Rashba 1:249 writes that there's no prohibition to answer Kedusha twice a day just as we say Kedusha multiple in davening every day. Rama O.C. 125:2 quotes this.</ref>
#If he's in his silent Shemona Esrei and hears Kedusha when he finishes the bracha of Mechayey Hameytim he should answer Kedusha with them even if he already heard and answered Kedusha.<ref>Yabia Omer OC 6:20 explains that there's no issue of saying kedusha several times as the Rashba 1:249 explains. Furthermore, it is a mitzvah of Kiddush Hashem to answer kedusha each time one answers kedusha. Lastly, after the second bracha of Shemona Esrei it isn't an interruption as the Rif Brachot 21b writes.</ref>

==Sources==
<references />

{{Prayers}}

[[Category:Prayer]]

Boneh

2025-07-17T23:51:41Z

Mpg613: /* Setting up a Mechitza */ added sources

{{Good}}
The basic definition of Boneh is creating or assembling any kind of structure. In order to be culpable for Boneh, one need not even build the entire structure; even contributing to the building process can be enough to be culpable. The classic example of the av melacha of Boneh would be the construction of a permanent structure, like a house.<ref> Rav Eli Baruch Shulman highlighted a Rashi in Beitzah, 11b (s.v. d’ein binyan b’keilim) that says the reason that there is no binyan by keilim (according to Beis Hillel) is because Boneh applies only to binyan batim. </ref> The amount of Boneh that one must do to be culpable is any amount.<ref> Mishnah, Shabbos 102b. The Gemara says this is learned from the Mishkan where they would fill up wormholes in the kerashim with melted lead. </ref>

=== Two Primary Principles of Boneh ===
# Creating a shelter ("asiat ohel") <ref>Rambam 7,6 This was done in the Mishkan when the walls and rooftops were assembled. </ref>
# Assembling pieces to create a form or structure ("me'dabek chalakim") <ref> Rambam 11,13 and 22,27 This was done in the Mishkan when the planks were assembled. </ref>
# Performing either of these actions constitutes a Torah-prohibition, as both of these actions were done in the construction of the Mishkan. An action that involves both of these principles is the av melacha of Boneh.<ref>Rambam as explained by the Even Ha'ezel 10,17. For instance, Rambam Hilchos Shabbos 7:6 writes that making cheese on Shabbos is a violation of Boneh, as it involves combining pieces together to create a new object.</ref> Pitching a tent, even if it does not require assembly, would be asiyas ohel and a toldah of Boneh.<ref> Rambam, Hilchos Shabbos, 10:13</ref>

===Building shelters and tents===
# Setting up a functional installation attached to the ground is a violation of Boneh (building). For example, it's forbidden to erect a post in the ground or tomato stake to support a tomato plant.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1005) </ref>
# Laying bricks, setting up rocks as a border to a garden, putting down rocks for landscaping purposes (like chips around a tree or on a road or path), and building a fence are all violations of Boneh (building).<ref> 39 Melachos (Rabbi Ribiat, vol 4, pg 1006) </ref>
# Building a [[Sukkah]] is forbidden as Boneh (building).<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1010) </ref>
# Building any functional land structure whether it is permanent or temporary is forbidden.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1012) explains that if it is a construction that can't be taken apart and only can be broken then it's forbidden biblically whether it is permanent or temporary and if it is a assembly that can be dismantled then building it for temporary purposes (less than 7 days) is a rabbinic violation and building it for permanent purposes is biblical violations. </ref>
# However, using an object as it is normally used such as closing a door is permitted. Similarly one may replace a removable paper towel roll or removable toilet paper holder.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1014-5) </ref>
===Adding on to a existing structure===
# Just as it is forbidden to create even a temporary structure on [[Shabbat]], it is forbidden to add onto a permanent structure even if the addition is temporary.<ref>Kitzur Shulchan Aruch 80:67</ref>
# In previous centuries it was common to have dirt floors and it would be forbidden to put down new sand as it is left as a permanent layer of the floor and is a violation of Boneh (building).<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1015) </ref>
# Putting down a large area rug which is meant to remain there for more than 7 days is forbidden as it is considered something that can become nullified to the floor.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1017 and 1019) explains that since it is only a loose addition it doesn't become nullified to the floor unless it is put there for 7 days. See Dor Hamelaktim v. 4 p. 2040 who quotes Shabbos Home (Artscroll, p. 423) as being lenient unless the carpet is from wall to wall.</ref>
# Tiling a floor, wallpapering a room, installing a doorknob are all forbidden as adding to an existing structure.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1016-7) </ref>
# According to many poskim it is permitted to rehang a picture that fell on [[Shabbat]] as long as the picture isn't expensive and rare.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1019) explains that that according to many opinions hanging a picture isn't a violation of adding to a existing structure because it retains it's own function similar to putting a potted plant on the floor or a vessel in the breakfront even though it will remain for a long time. On pg 1038 he writes that it's permissible to rehang it unless it is a expensive and rare painting because it would be [[muktzah]] and according to some poskim it's [[muktzeh]] once it was attached during the onset of [[Shabbat]]. </ref>
# One should not replace a [[mezuzah]] that fell on [[Shabbat]] because of issues of adding to an existing structure and [[muktzeh]]. However, if it is [[lying]] on the floor one pick it up in a abnormal way such as by using the palms of both hands.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1038) </ref>

===Digging and filling a hole===
# When people used to have dirt floors, if there was a hole in the floor, filling it up would be a violation of Boneh. <reF>In Gemara ([[Shabbat]] 73b) Rava says that if one fills in a hole with dirt inside the house, one has violated Boneh. Rambam ([[Shabbat]] 10:12) rules that flattening the ground indoors, by flattening a mound or filling in a hole is a violation of Boneh. Mishna Brurah 337:6 writes that if one intentionally fills the holes when sweeping one would violate Boneh.</ref>

===Assembling objects===
# One of the biggest limitations in the melacha of Boneh is its application to keilim, moveable vessels that are not attached to the ground. ''Ein binyan b’keilim'' is a concept that appears in several Gemaras<ref> Shabbos 102b, 122b and Beitzah 11b are some examples </ref> and is the subject of an enormous machlokes<ref> According to Rashi Shabbat 74b s.v. ve’iy there is no issue of boneh when constructing a utensil and only if it is attached to the ground is it boneh, altogether either way it’ll be macah b’patish. However, Tosfot s.v. chavita argues that creating a kli is also boneh as the gemara Shabbat 102b cites the opinion of Rav who holds that assembling a shovel is boneh. Maginei Shlomo Shabbat 102b answers Tosfot’s question based on the Ramban (Milchamot Shabbat 37a) who explains that many other amoraim disagree with Rav and hold that there's no boneh in constructing utensils. See Peni Yehoshua Shabbat 74b for another answer. Nonetheless, the conclusion of most rishonim is that it is boneh to create a utensil from scratch like Tosfot. This is the opinion of Baal Hameor (on Rif Shabbat 37a s.v. ayil), Ran (37a s.v. makshu), Ramban (102b s.v. rav), and Rashba (102b s.v. hay). For further reading, the sefer Binyan Shabbos (Part 1) dedicates several chapters to this topic. </ref> among the rishonim, achronim, and poskim. Despite the all-encompassing implication of “ein binyan b’keilim,” most rishonim and poskim say that there are situations when one can make a kli and be chayav on a biblical level for Boneh. The general consensus among most rishonim is that Boneh does apply to keilim when one makes a kli in its entirety<ref> Chiddushei HaRamban, Shabbos 102b, s.v. Rav Amar. Also see Tosfos, Shabbos 74b, s.v. Chavisa </ref> or if one uses strength and craft (''chizuk v’umanus'') in the process of making it.<ref> Tosfos, Shabbos 102b, s.v. Hai. It should be noted that Rashi (Shabbos 47a, s.v. Chayav Chatas; Beitza 11b, s.v. d’ein) seems to be of the opinion that there is no concept of binyan b’keilim at all. However, Rashi says (Shabbos 47a) that there are cases, like making a kli in its entirety, when one would be chayav for makeh b’patish. </ref>
# Making a utensil loosely is permitted if it usually is made loosely, but it is forbidden to fit it together tightly or even loosely if it usually fits together tightly.<ref>The Gemara Shabbat 47a cites a dispute whether constructing a bed in a loose fashion is permitted but everyone agrees if it is tight it is forbidden. The Shulchan Aruch 313:6 rules that if it is loose it is permitted. Rama 313:6 writes that it is only permitted to assemble a utensil in a loose fashion if it is normally loose, however, if it is usually tight and you just made it loose once there is a concern you'll make it tight this time. The Bet Yosef cites this concept from the Hagahot Ashuri Shabbat 3:23 and infers it from the Rambam 22:26.</ref> For example, constructing an army cot from pieces that come apart on Shabbat or Yom Tov is forbidden since the legs fight in tightly.
## If a shtender is made of multiple pieces it is forbidden to construct or reassemble if it is apart unless it is so loose that the pieces would wobble in their sockets.<ref>Shulchan Aruch 313:6 cites a dispute whether constructing a cup is similar to constructing a bed. Mishna Brurah 313:45 explains the dispute is whether a cup which is which put together tightly but not hammered together is judged like a bed or not. Mishna Brurah 313:46 writes that initially we are strict to assume that it is the same halacha as a bed but if there's a need of Shabbat we are lenient. Lastly, Mishna Brurah 313:47 equates a shtender made of pieces to a cup. Shulchan Aruch 313:6 only permits constructing a bed if it is loose. Biur Halacha 313:6 s.v. darka cites the Raavad who explains that loose means that it is so loose that it would wobble in its socket.</ref>
# Covering a pot with a cover tightly is permitted since it is meant to be opened and closed all the time.<Ref>Mishna Brurah 313:45</ref>
# A shtender which can have its height adjusted with a knob but isn't frequently adjusted, according to many poskim it is permitted to adjust the height on Shabbat, and according to others it is forbidden.<ref>Rav Shlomo Zalman Auerbach in Meor HaShabbat (v. 2 Letter 32:3) holds that it is permitted to adjust the height of a shtender with a knob which tightens and loosens, even if it is only infrequently adjusted, since the shtender is like covering and uncovering a pot, which was a utensil before and after the use. However, Minchat Yitzchak 9:38 disagrees since the shtender is only infrequently adjusted unlike a pot cover. See Dirshu (Mishna Brurah 313:45) and [http://ph.yhb.org.il/01-15-06/ Peninei Halacha Shabbat 15:6].</ref>
# Making an earth vessel such as an oven or barrel before it is hardened in the kiln is a violation of Boneh.<ref>Rambam ([[Shabbat]] 10:13)</ref>
# One shouldn't untangle [[Tzitzit]] strings on [[Shabbat]] because this involves Tikkun Kli (fixing of a vessel).<ref>Shemirat Shabbat Kehilchata 15:94</ref>
# One shouldn't make a paper boat or paper hat by folding the paper since this involves creating a vessel.<ref>Shemirat Shabbat Kehilchata 16:21</ref>
# One may fold a napkin regularly, but one shouldn't fold it in a special shape, such as is normally done in honor of guests.<ref>Shemirat Shabbat Kehilchata 28:17</ref> Some are lenient.<reF>Rivevot Efraim 1:223:8 quoting Rav Moshe Feinstein. See also Dor Hamelaktim v. 2 p. 1214 for more opinions.</ref>

==In the Mishkan==
# The melacha of Boneh was done in the Mishkan when they placed the kerashim, the planks that made up the walls, into their sockets.<ref> Yerushalmi Shabbos, 7th and 12th Perek </ref>
==Building a Tent==
# It is forbidden to set up the roof of a tent, permanent or temporary, on [[Shabbat]], even if one there are no walls. Additionally, it’s forbidden to add onto a tent structure, however, a temporary addition to an existing structure is permitted.<Ref>Shemirat Shabbat KeHilchata 24:1-2 </ref>
# It is forbidden to set up a tent out of blankets even if it is meant to be temporary.<Ref>Menuchat Ahava (vol 3, 23:8), Shemirat Shabbat KeHilchata 24:1-2 </ref>
===Adding an existing structure===
# It’s permitted to make a temporary addition to an existing tent. Therefore, if there is a [[Tefach]] of roof already opened before [[Shabbat]] one may continue to add a temporary addition to that roof, but one should only add to the existing roof starting from the side which is already roofed. <Ref>Shemirat Shabbat KeHilchata 24:6 </ref>
# One may not put a mat on top of polls or walls even if the mat is rolled up if there is a [[Tefach]] of width to the roll of the mat. Even if the rolled mat was put there before [[Shabbat]] one may not unroll it on [[Shabbat]], however, if a [[Tefach]] of the mat was already unrolled then it is permitted to continue to unroll it on [[Shabbat]].<ref>Shemirat Shabbat KeHilchata 24:5, 7 </ref>
===Roof Which is Attached===
# If a roof was attached before [[Shabbat]] with hinges or another permanent connection it is permitted to spread out that roof (which was attached) on [[Shabbat]].<Ref>Shemirat Shabbat KeHilchata 24:13 </ref>
{{Stroller Hood on Shabbat}}

==Practical Examples of Building==
===Folding table===
# It is permitted to open a folding table.<Ref>Shemirat Shabbat KeHilchata 24:23 </ref>
# It’s permitted to add a table leaf to extend a table on [[Shabbat]] for temporary use,<ref>Shemirat Shabbat KeHilchata 24:23, Rivivot Ephraim 1:222:3, Practical Laws of [[Shabbat]] (Rabbi Rafeal Soae, vol 2, pg 146). Rav Elyashiv (Ashrei Haish 2:18:17) writes that it is permitted in a case of great need, otherwise it should be extended before Shabbat. Chazon Ovadia (v. 5, p. 315) writes that it is permitted to add a leaf to a table and it doesn’t involve constructing an ohel, since part of the ohel was already in place (and it is temporary). </ref> however, one should not take it apart on Shabbat unless one needs the space on that [[Shabbat]].
# One should not remove a drawer from a table if there’s a depth of a [[Tefach]] in the drawer, however, it is permitted to remove a drawer from a dresser because even after removing the drawer there still remains a roofed structure in the dresser.<Ref>Shemirat Shabbat KeHilchata 24:24 (and note 85) </ref>
# It is permitted to spread a tablecloth even if it hangs over the side of the table. <Ref>Mishna Brurah 315:31, Shemirat Shabbat KeHilchata 24:25 </ref>

===Umbrella===
# The Rabbis forbade opening and closing an umbrella on [[Shabbat]]. Furthermore, they forbade using an umbrella that’s already opened from before [[Shabbat]]. <Ref>Shemirat Shabbat KeHilchata 24:15, Biur Halacha 315:7, Ben Ish Chai (second year Shemot #8), Noda Biyehuda 1:30, [https://www.dailyhalacha.com/Display.asp?ClipDate=3/25/2008 Rabbi Eli Mansour], Rivevot Ephraim 7:105 and 2:115:61. see however Chatam Sofer OC 72 who is lenient </ref>
# An umbrella is [[muktzeh]] since it cannot be used <ref> Shemirat Shabbat KeHilchata 24:15 </ref>

===Binoculars===
See [[Balls_and_games#Binoculars_and_Telescopes | Binoculars and Telescopes]] on the [[Games on Shabbat]] page

===Setting up a Mechitza===
# It’s permissible to set up a partition as a mechitzah in shul between men and women on [[Shabbat]].<ref>Yalkut Yosef (vol 2, 315, pg 531), Rav Soloveitchik (cited in Nefesh Harav pg. 170), [https://www.yutorah.org/sidebar/lecture.cfm/857702/rabbi-hershel-schachter/highlights-of-melachos-shabbos-ii/ Rav Schachter (Highlights of Melachos Shabbat Part 2, min 62)]. See [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=65759#p=161&fitMode=fitwidth&hlts=&ocr= Dor Hamelaktim Shabbat vol 4 pg 2171]-2173 for more opinions on this matter. See also [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=53566#p=224&fitMode=fitwidth&hlts=&ocr= Lev Hashabbat siman 38]. </ref>

===Saltshakers===
# It is permitted to open and close a saltshaker on [[Shabbat]].<ref> Minchat Shlomo 1:11:4 says that this isn't an issue of boneh since it isn't typically screwed on tightly. </ref>

===Pot covers===
#It is permitted to cover or remove the cover on a pot on [[Shabbat]].<ref>Yalkut Yosef (pg 506) </ref> Some say that one may not cover a pot which is larger than 40 [[seah]].<Ref>Or Letzion (vol 2, chap 28:5) </ref>

===Glasses===
# Some poskim permit a glasses lenses to be replaced by a non-professional <ref>Yalkut Yosef (pg 512) </ref> while others forbid. <Ref>Shemirat Shabbat KeHilchata 15:77 </ref>

===Hanging up Pictures===
# Some say that on [[Shabbat]] it’s permitted to hang or remove a picture on a nail already in the wall. <Ref>Yalkut Yosef (pg 527) </ref>
===Bottle caps===
# See the [[Opening_bottles_and_containers#Bottle_caps]] page.

===Ice cubes===
# Some are lenient to allow making ice on Shabbat and don't consider it to be constructing ice cubes. <Ref>Yalkut Yosef (pg 515) </ref> In terms of preparing for after Shabbat, see [[Hachana]].

===Watches===
# It is forbidden to wind a watch which has stopped working on [[Shabbat]].<ref>Shemirat Shabbat KeHilchata 28:19 </ref> Some say that one may wind it if it is still working.<ref> Yalkut Yosef (pg 512) </ref>
===Shtender===
# Some say that it is permitted to adjust the height of a shtender if (1) the parts aren’t held tightly and (2) the parts are frequently opened and closed (as is common which shtenders in shul). However, if the parts fit tightly or it isn’t opened and closed frequently (as is common which shtenders in a house) it’s forbidden. The pieces are considered held loosely if one isn’t considered if the parts move around where they are joined.<Ref>Or Letzion (vol 2, 27:3). Sh"t Minchat Yitzchak 9:38 prohibits in any event </ref> However, some poskim are lenient in all cases.<ref>Yalkut Yosef (314, pg 504), Shulchan Shlomo 313:7, Sh”t Shevet HaLevi 6:32. Rav Elyashiv (Ashrei Haish 2:20:23) originally was lenient to adjust a shtender with a removable peg, but later in life retracted and was strict. </ref>

{{Playpens and Cribs on Shabbat}}

===Sukkah Schlock===
# It is permitted to put a rainproof cover (like a plastic tarp) on top of the Sachach of a [[Sukkah]] on [[Yom Tov]] as long as it is clear that one is only doing so to protect the sukkah and also the covering is within 3 tefachim of the sachach. When putting on the cover one should be careful not to move the Sachach because it is [[Muktzeh]]. <Ref>Mishna Brurah 640:25, Shemirat Shabbat KeHilchata 24:12 </ref>
===Mosquito Net===
# Spreading over a mosquito net is different, and would be prohibited according to all Poskim unless it was spread out a the required 3.75 inches prior to [[Shabbos]].<ref>Shemirat Shabbat KeHilchata 24:9, Shevet Halevi 3:54</ref>

===Concrete===
# It is forbidden to pour water on concrete on Shabbat in order to harden it even if one is pouring the water for another purpose like washing one's hands and beneath there is concrete that needs to be hardened. The best option is to use a timer. A worse alternative is to ask a non-Jew to do it using grama, such as pouring the water into a vessel near the concrete which when it overflows spills onto the concrete.<ref>Chazon Ovadia v. 5 p. 277</ref>
===Hair Gel===
# It is forbidden to use unscented hair gel on shabbat, however, scented hair gel is permissible. <ref> Ach Tov VaHessed, Year 5783, Page 113 </ref>

==Building a wall==
# It’s forbidden to build a permanent wall which means that it is meant to last a few days. <Ref>Shemirat Shabbat KeHilchata 24:26 </ref>
# It is permitted to erect a temporary wall even to protect from the sun or wind; for example it’s permitted to set up temporary walls around a sick person’s bed <Ref>Shemirat Shabbat KeHilchata 24:27 </ref>
# It’s permitted to place a cloth in place of a broken window, but one may not use nails or thumbtacks. <Ref>Shemirat Shabbat KeHilchata 24:27 </ref>
# It’s permitted to set up a Parochet (curtain) in front of the Aron in Shul on [[Shabbat]] as long as it doesn’t have a width of a [[Tefach]] as a roof. Some only permit if there are doors besides the curtain while others forbid unless there are doors. <Ref>Rama 315:1, Mishna Brurah 315:7 </ref> If it is a large Parochet it should only be put up by two people so that it doesn’t fold over and form a tent on [[Shabbat]].<ref>S”A 315:12, Mishna Brurah 315:8 </ref>
===Curtains===
# It is permitted to set up a curtain in place of a door even if it is attached at the bottom and top when one's intention is to hang the curtain temporarily (less than a few days). <Ref>Shemirat Shabbat KeHilchata 24:27 </ref>
# Some authorities permit setting up a curtain even for many days (permanently) on the condition that it is only attached at the top of the curtain, but not on the bottom. However, others hold that this is biblically forbidden. One who is relying on those who permit hanging such a curtain, must take care when putting up a large curtain that it does not fold over while trying to put it up, since if it does fold over it will form a tent on [[Shabbat]]. One can put up the curtain with a partner to ensure that the curtain does not fold over while hanging it <Ref>Shemirat Shabbat KeHilchata 24:28 quotes the opinion of the Rama 315:1 and Mishna Brurah 315:6 as being lenient against the Chazon Ish 52:13 who is strict, but don’t resolve or take a side in the dispute. The Shemirat Shabbat KeHilchata insists on putting it up with two people based on the S”A 315:12 </ref>
# Setting up a curtain in place of a window is the same as a door (if it’s temporary it’s permitted, if it’s permanent some permit if one only attaches it at the top while others forbid.) <ref>Shemirat Shabbat KeHilchata 24:29 </ref>

==Links==
* [http://www.yutorah.org/lectures/lecture.cfm/710114/Rabbi_Yaakov_B_Neuburger/Boneh:_Halacha_lema'aseh Boneh: Halacha lema'aseh] by Rabbi Yaakov Neuburger
* Article on [http://www.yeshiva.co/midrash/shiur.asp?id=13223 Assembling Portable Cribs and Adjusting Shtenders on Shabbos] by Rabbi Yirmiyohu Kaganoff
==Sources==
<references/>

[[Category:Orach Chaim]]
[[Category:Shabbat]]
{{Shabbat Table}}

Fast Days

2025-07-13T19:00:20Z

Mpg613: /* Washing oneself and Swimming */ Removed misquote from R’ Moshe Feinstein, corrected misquote from Be’er Moshe, and added links.

[[Image:Destruction_temple.jpg|200px|right]]
All Jews fast on the four fast days mentioned by the prophets which are: [[Tzom Gedalya]] (the third of Tishrei), Asara B'Tevet (tenth of Tevet), [[Shiva Asar BeTamuz]] (seventeenth of Tamuz), and [[Tisha BeAv]] (ninth of Av).<ref>The prophet Zechariyah (8:19) stated that in the future the fast of the fourth, fifth, seventh, and tenth will become days of happiness for the Jews. In Gemara [[Rosh Hashana]] 18b, Rabbi Akiva explains that number in the pasuk refers to the number of the month. Thus, the fast of fourth is the ninth of Tamuz, the fifth is the ninth of Av, the seventh is the third of Tishrei (fast of Gedalyah), and tenth is tenth of Tevet. The Tur 549:1 and Rambam (Taniot 5:4) rule like Rabbi Akiva. Tur 549:2 explains that on the ninth of Tamuz the wall of Yerushalyim was broken by the first Bet HaMikdash, however, nowadays we fast on the seventeenth of Tamuz when the wall of Yerushalyim was broken by the second Bet HaMikdash. These four fasts are codified as halacha by the Rambam (Taniot 5:2-3), S”A 549:1, Mishna Brurah 549:1, and Yalkut Yosef (Moadim pg 527). </ref> The significance and background of these fasts are explained below. The first three are discussed in this article. For the other fasts please see the following links: [[Tisha BeAv]], [[Tanit Ester]], and [[Tanit Bechorim]]. Another related page is [[Commemoration of the Destruction of the Temple]] ([[Zecher LeChurban]]). The principle purpose of the fast days is to cause one to reflect upon one's ways in order to repent.<ref>Rambam Hilchot Taaniyot 5:1 </ref>

The 3 minor fast day of Tzom Gedalya, Asara B'Tevet, and Shiva Asar B'Tamuz all mourn different aspects of the destruction of the Beit HaMikdash. There is a dispute whether nowadays these fasts are considered a binding communal practice or derived from the words of prophets.<ref>The Gemara Rosh Hashana 18b states based on the pasuk in Zecharya that if there's no Beit HaMikdash and persecution then these are fast days, if there's a Beit HaMikdash then they're holidays, however, if there's no Beit HaMikdash and no persecution these are dependent on the will of the people. The Maggid Mishna (Taniyot 5:5) writes that today it is only a minhag and will remain an obligation until the third Beit HaMikdash is built. The Tosfot (Megilah 5b s.v. verachatz) seems to agree. Regarding the communal practice changing see the Rashba (Rosh Hashana 18b s.v. ein shemad) who seems to assume that this communal practice could potentially change. See further on the [[minhag]] page. On the other hand, the Ramban (Torat HaAdam, Shaar HaAvelut, Inyan Aveilut Yeshana) who writes that today it was accepted as a obligation and today there is persecution in at least a segment of Israel, so it is a obligatory because of the words of the Navi. Tur 550 seems to agree.
*Levush 550:1, Magen Avraham 550:1, and Mishna Brurah 550:1 hold that primarily the minor fasts today are obligatory as communal practices when there isn't persecution. It is noteworthy that the Aruch Hashulchan 549:5 writes that it is obligatory today from the words of the Navi.</ref>

==Tzom Gedalya==
# [[Tzom Gedalya]] is observed on the 3rd of Tishri.<ref> Chazon Ovadia (Laws of the Four Fasts, Halacha 3), Shulchan Aruch 549:1, Rambam Taaniyot 5:2. </ref>
# [[Tzom Gedalya]] commemorates the death of Gedalya Ben Achikam and the extinguishing of the spark of Yisrael causing the exile.<ref> Rambam (Taniyot 5:2), Chazon Ovadia (Laws of the Four Fasts, Halacha 3, Mishna Brurah 549:2, Kitzur Shulchan Aruch 121:2 </ref>
# If someone knows is very sick and they can only fast on Tzom Gedalya or on Yom Kippur, many poskim hold that in that case, he should break Tzom Gedalya rather than break Yom Kippur.<ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo p. 41), Kovetz Halachot Rav Shmuel Kamenetsky (Rosh Hashana 21:3). Sdei Chemed (Asifat Dinim, Maarechet Yom Hakippurim n. 10, p. 72) quotes Ohel Moshe 15 who discusses this question. He starts by comparing this to the dispute between the Radvaz and Chacham Tzvi regarding a person who can get out of jail for one day. There is a dispute if he leave the first day he can or wait until Purim or Yom Hakipurim.</ref>

==Asara B'Tevet==
# Asara B'Tevet commemorates the tragedy of Nevuchadnezzar laying siege to Yerushalayim.<ref> Rambam (Taniyot 5:2), Mishna Brurah 549:2, Kitzur Shulchan Aruch 121:3, Chazon Ovadia (Laws of the Four Fasts, Halacha 4)</ref>
===On a Friday===
# Asara B'Tevet is the only fast that can fall out on a Friday.<ref> Magen Avraham 550:4, Aruch Hashulchan 550:2, Mishna Brura 550:10 </ref>
# Even if Asara B'Tevet falls out on a Friday one should fast until [[tzet hakovachim]] even though the fast would continue into the beginning of [[Shabbat]].<ref> Shulchan Aruch and Rama O.C. 249:4, Yabea Omer 6:31, Rav Tzvi Rimon (Sulamot Sh"t Asar Btevet Shchal BShabbat). Aruch Hashulchan 549:2 quotes the Avudarham that even if Asara B'Tevet fell out on [[shabbat]], which can no longer happen because of the way the calendar is set (Magen Vraham 550:4-5), we would have to fast. Chatam Sofer in his sefer torat moshe on the torah pg. 346 explains that this is similar to the concept of fasting for a bad dream (taanit chalom), that every year on Asara B'Tevet we are judged if we will merit to see the beit hamikdash rebuilt. </ref>
# It is permitted to recite [[Kabbalat Shabbat]] and [[Arvit]] earlier than usual so that people can begin [[kiddush]] at home at tzet hakochavim.<ref> Nitei Gavriel [[Chanuka]] 63:6: notes 9-10. In 63:7 he adds that some poskim are even more lenient with the time of tzet hakochavim than they usually are. Rama 249:4 quotes an opinion that if you pray early and finish [[Mariv/Arvit|Arvit]] before [[Tzet HaKochavim]] you should eat, but then says that nevertheless on a public fast one should fast until [[Tzet HaKochavim]] and on a private fast, eat after [[davening]]. </ref>
# All the normal [[Shabbat]] preparations such as showering and [[shaving]] should be done normally, even for those who normally wouldn't shave or shower on a fast because of the kavod [[shabbat]] obligation.<ref>Mishna Brura 550:6, Baer Heitev 550:2, Rav Tzvi Rimon (Sulamot Sh"t Asar Btevet Shchal BShabbat), [http://torahmusings.com/2013/12/asara-btevet-when-on-a-friday/#fnref-19639-9 Rabbi Ari Enkin] </ref>
# If Asara B'Tevet falls out on friday, [[Shacharit]] is prayed as usual. For [[Mincha]], the Torah and Haftara are read, aneinu is recited during the [[Amida]]. [[Tachanun]] and avinu malkenu are not said.<ref>Mishna Brura 603:3, Aruch Hashulchan 550:2. see Aruch Hashulchan there about a custom that existed to omit torah reading. for a lengthier discussion see [http://www.yutorah.org/lectures/lecture.cfm/801757/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Asara_B-Teves_on_Erev_Shabbos Asara B'Teves on Erev Shabbos] by Rabbi Aryeh Lebowitz </ref>
# One should try to say [[mincha]] earlier on Asara B'Tevet that falls out on a Friday.<ref> Minhagei Eretz Yisrael 27:28, Nitei Gavriel 62:3 says that it is not proper to pray mournful [[prayers]] while dressed in [[Shabbat]] clothing so one should [[prayer]] earlier. He adds in the name of the Dvar Yehoshua 3:63 it is also good to distance the mournful [[prayers]] as far as possible from the [[Shabbat]]. </ref>
# Those who wear [[tefillin]] during [[mincha]] on a fast day, should recite [[mincha]] early on Friday so as not to have his [[tefillin]] on too close to [[Shabbat]].<ref> Nitei Gavriel [[Chanuka]] 62:4 </ref>
# If [[Asara B'Tevet]] falls out to be on Friday one may taste the food if one spits it out and doesn’t swallow.<ref>Shemirat Shabbat KeHilchata 42:61 based on Shulchan Aruch O.C. 567:1, Mishna Brurah 567:6, Kaf Hachaim 567:10 </ref>

==Shiva Asar BeTamuz==
# [[Shiva Asar BeTamuz]] commemorates 5 things: 1) The Luchot were broken. 2) The Korban Tamid in the First Bet Hamikdash was abolished. 3) In the Second Bet Hamikdash destruction, the city of Jerusalem was breached. 4) The Torah was burned by Apostomus. 5) An idol was put in the Bet Hamikdash.<ref> Mishna Taanit 26b, Rambam Taaniyot 5:2, Shibbolei Haleket 263, Chayei Adam 133:4, Mishna Brurah 549:2, Kitzur Shulchan Aruch 121:4, Aruch Hashulchan 549:3, Chazon Ovadia (Laws of the Four Fasts, Halacha 1), Yalkut Yosef Moadim page 527, Halachos of the Three Weeks page 1. </ref>
# The fast of [[Shiva Asar BeTamuz]] is observed on the seventeenth of Tamuz and not the ninth of Tamuz.<ref>Tur 549:2 explains that on the ninth of Tamuz the wall of Yerushalyim was broken by the first Bet HaMikdash, however, nowadays we fast on the seventeenth of Tamuz which was when the wall of Yerushalyim was broken by the second Bet HaMikdash. This codified as halacha by the Rambam (Taniot 5:2-3), S”A 549:2, Mishna Brurah 549:1, and Yalkut Yosef (Moadim pg 527). </ref>
# It is better to daven inside by oneself than daven outside if one is afraid that because of the heat he won't be able to fast or dehydrate.<ref>[https://www.yutorah.org/lectures/lecture.cfm/962615/rabbi-hershel-schachter/piskei-corona-42-shiva-asar-btamuz/ Rav Hershel Schachter (Piskei Corona #42)]</ref>

==Taanit Esther==
see [[Tanit Ester]] page

==Who Fasts==
# Everybody is obligated to fasts on these public fast days.<ref> Rambam Hilchot Taanit 1:4, Shulchan Aruch 550:1, Chayei Adam 133:6, Chacham Ovadia Yosef (in Yabia Omer 1:33 and Chazon Ovadia Arba Taaniyot pg. 43), Mishna Brurah 550:1, Aruch Hashulchan 459:5, Kitzur Shulchan Aruch 121:11. </ref>
# Even rabbis or teachers whose fasting may cause their learning to be of lower quality should fast on these fast days including [[Taanit Esther]].<ref> Yabia Omer 2:28:7 and Chazon Ovadia Arba Taaniyot pg. 43</ref> Certainly workers must fast as well.<ref>Chazon Ovadia Arba Taaniyot pg. 43</ref>
# Anyone who isn't fasting for whatever reason should try to eat in private.<ref> Matei Ephraim 602:22, Shaare Ephraim 1:10, Minchas Elazar 3:3, Teshuvot Vihanhagot 2:265, Minhag Yisroel Torah 550:page 31, Nitei Gavriel (Bein Hametzarim) 1:page 64:footnote 22. </ref>
# Anybody who doesn't fast because they are exempt does not need a [[hatarat nedarim]], but if it isn't too hard to do one, then praiseworthy is somebody who does.<ref> Yabia Omer 2:30: 5-8 </ref>

===Pregnant or Nursing Women===
# A pregnant woman need not fast on these fasts except for [[Tisha BeAv]].<ref> Rama Orach Chaim 550:1, Shulchan Aruch Orach Chaim 554:5, Pri Megadim Eishel Avraham 550:1, Aruch Hashulchan 550:3, Yechave Daat 1:35. 
The gemara in Pesachim 54b says that pregnant women and nursing women are required to fast on [[Yom Kippur]] and Tisha B'Av, implying that they are not required to fast on the other fast days. Hagahot Maimoniot Taaniot 5:1 says that this is because the other fasts are optional in nature. Yechave Daat 1:35 says that this begins from the end of the first trimester whether she feels the pain or not, unless she is having pains earlier in which case her exemption would start earlier. Mishna Brurah 550:3 and Aruch Hashulchan 550:3 say that it starts 40 days into pregnancy unless she has an unusual amount of pain. </ref> According to Ashkenazim, this is only true if the pregnant woman is having pain or they are weak, however, according to Sephardim, this is true even if the woman isn't in pain.<ref>Rama 550:1 writes that pregnant or nursing woman are exempt from the three fast days (except [[Tisha BeAv]]) only if they are in a lot of pain. Then he adds even if they're not in a lot of pain they're not obligated to fast but rather that is the minhag unless they are in pain. Mishna Brurah 550:5 writes that if the woman is weak she doesn't have to be strict to fast. Shulchan Aruch O.C. 554:5, however, seems to say that pregnant and nursing women are exempt whether or not they are in pain. Yalkut Yosef 550:9-10 rules that in general pregnant and nursing women are exempt from fasting on the three minor fasts besides for [[Tisha BeAv]].</ref> Nonetheless, if the woman isn't fasting she shouldn't eat to enjoyment but rather only what is necessary. <Ref>Shulchan Aruch 554:5, Mishna Brurah 550:5</ref>
# A nursing woman is exempt from fasting on the fasts except for [[Tisha BeAv]]. Some say this includes a women who has finished nursing as long as she is within 24 months of the birth, and some say this only includes somebody who is actually nursing the baby.<ref> In Yechave Daat 1:35, Rav Ovadia Yosef concludes that if the woman feels sick she may eat, but if she feels like she can fast, she should try to fast. Or litzion 3:25:7 disagrees and says in that case she would only be exempt within thirty days of giving birth. This is also the ruling of Eishel Avraham Butchatch 550:1 </ref>
# A pregnant or nursing woman who does not need to fast, does not need to make up the fast on a different day.<ref> Sh"t Yechave Daat 1:35 </ref>

===Sick===
# One who is sick, even if there is no danger of dying is exempt from fasting and shouldn't fast.<ref> Mishna Brurah 550:4, Yalkut Yosef Moadim page 531, Sh"t Yechave Daat 1:35, Aruch Hashulchan 550:6, Teshuvot Vihanhagot 4:123. </ref>
# Old, sick people who suffer a lot from fasting are exempt from these fasts, including [[Tisha BeAv]].<ref> Yalkut Yosef Moadim page 532 </ref>
# If one is sick and does not fast he need not make up his fast on a different day.<ref> Sh"t Yechave Daat 1:35, Kaf Hachaim 686:22, 550:4, Nitai Gavriel Purim 25:4. See Mishna Brurah 686:5 who writes that someone whose eye's hurt needs to make up the fast of Ester since it was never established for that day specifically. Maharsham 4:120 writes that it seems that it is only necessary to fast a makeup fast for the fast of Ester but since the Eliya Rabba 550:1 said that you need to make up all fast days we should follow that.</ref>

===Children===
# One need not train his children to fast, even at the age of 12 for boys or eleven for girls.<ref> Mishna Brurah 550:5 and Beiur Halacha "hakol" Yalkut Yosef Dinei [[Chinuch]] Katan page 239 and Moadim page 530, Eliya Rabbah 550:7, Chanoch Lanaar 21:footnote 9, Halichot Shlomo Moadim 2:page 398:3. Mishna Brurah 550:5 based on Magen Avraham 550:2 and Chayei Adam 133:6 say that when children do not fast they should only eat the amount of food they need but Halichot Shlomo Moadim 2:page 398:footnote 10 says that this is not the custom. </ref> Although many boys have the custom to fast three fasts before they become bar-mitzvah, but this custom has no source.<ref> Halichot Shlomo Moadim 2:page 399:footnote 11. </ref>
===Baalei Simcha===
# A bride and groom within the seven days of his wedding, the father of a baby boy, a sandak, and a mohel must fast on these four fasts unless the fast was postponed because it originally fell out on [[shabbat|Shabbat]], in which case they are all exempt from all these fasts and should eat after mid-day.<ref> Magen Avraham 550:6, Eliya Rabba 559:25, Chida in Birkei Yosef 549:2, Kitzur Shulchan Aruch 121:7, Aruch Hashulchan 550:2, Mishna Brurah 559:35 (and 550:12), Kaf Hachaim 549:9, Yabia Omer 1:34:11, 5:40, Rivevot Efraim 6:290, Halacha Lmaaseh (Chanuka Upurim of Chabad Halacha 12:8), Rav Yehuda Ayash (cited by Chida), Pri Haadama (cited by Kaf Hachaim), and Ketunot Yosef (cited by Kaf Hachaim). Rav Ovadia Yosef writes in Yabia Omer 27:10 that this is true even of tzom gedalia, even though some rishonim say the tragedy occurred on [[Rosh Hashana]] it is not considered a postponed fast unless it actually fell out on [[Shabbat]]. Rivevot Efraim cites Maaseh Eliyahu who quotes Rabbi Abdullah Some'ach who said that a chatan does not have to fast asara b'tevet if he doesn't want to if he's still within his days of sheva brachot. R' Eliyahu Mani in Maaseh Eliyahu concludes that he should fast, which is also the conclusion of Rivevot Efraim. Bet Dovid cited by Kaf Hachaim holds that the chatan is exempt, but Kaf Hachaim concludes from the achronim that this is not the halacha. There is [https://jewishvues.com/articles/fasting-during-sheva-brachos/ some article online] that concludes that a chatan can rely on whichever opinion they want but it seems to misquote the Gra and Rama. Either way, the Magen Avraham (as understood by Kaf Hachaim), Chida, Kitzur Shulchan Aruch, Aruch Hashulchan, Mishna Brurah, Kaf Hachaim, and Rav Ovadia all hold that a chatan must fast minor fasts, and it isn't appropriate to follow a sideline minority view in this matter. </ref>

==When does the Fast Start?==
# Communal fasts which do not start at night only begin at [[Olot HaShachar]].<ref>Shulchan Aruch 564:1, Yalkut Yosef Moadim page 529, gemara taanit 12a. </ref>
# If one went to sleep at night and wakes up before [[Olot HaShachar]] one may not eat unless one stipulated before going to sleep that one didn’t begin the fast and one would eat and drink before [[Olot HaShachar]]. <Ref> S”A 564:1 writes that if one doesn't go to sleep one may continue to eat until Olot HaSachar and if one went to sleep one may still eat if one made a stipulation that one will continue to eat after he wakes up before [[Olot HaShachar]] (according to the explanation of Mishna Brurah 564:4). This is based on the gemara taanit 12a which says that although the fast the fast begins at amud hashachar if one goes to sleep than the fast begins then. The Yerushalmi Taanit 1:4 allows for this stipulation before going to sleep that you intend to eat before amud hashachar. Rama 564:1 comments that one doesn't need to make a stipulation for drinks. However, Mishna Brurah 564:6 writes that the achronim say it's preferable to make a stipulation for both foods and drinks. </ref> However, the Zohar is strict even such a case and one should only be lenient regarding drinks or if it's difficult to fast without eating before [[Olot HaShachar]].<ref> Even though the Shulchan Aruch 564:1 makes no mention of the Zohar, the Mishna Brurah 564:28 and Yalkut Yosef (Tefilah, vol 1, pg 126, 89:43, and 550:3) quote the Zohar which is strict regarding eating after one slept before [[Olot HaShachar]], however, the Zohar isn't strict about drinking. Yalkut Yosef adds that if it's difficult for one to fast if one doesn't eat before [[Olot HaShachar]] one may do so (after stipulating before going to sleep). See Sh”t Yabia Omer 5:22(5), Piskei Teshuvot 564:1 and 89:21. </ref> If one didn't make a stipulation before going to sleep and one woke up before [[Olot HaShachar]], one is permitted to drink before [[Olot HaShachar]]. <reF> Mishna Brurah 564:6 as well as Kaf HaChaim 564:10 both say that if you for some reason did not make this stipulation before you went to sleep and you woke up before dawn thirsty you are permitted to drink. Shevet hakehasi 1:180 says that one who didn't know this halachah and ate in the morning without having made the stipulation the night before, may still recite aneinu. </ref>

===Eating Before the Fast===
# Some poskim say that one should avoid eating too much before a fast, as this may make him feel the fasting less. <Ref> Eliya Rabbah 563:1, Kaf Hachayim 549:11 </ref>

==When does the Fast End?==
# Any fast which one didn’t complete until [[Tzet HaKochavim]] is considered as though one didn't fast. <Ref> S”A 562:1, Mordechai Taanis 631, Yalkut Yosef Moadim page 529. The Gemara in Taanit 12a says that to be considered a fast a person needs to wait until the sun completes to set. Rabbeinu Yona quoted by the Rosh [[Shabbat]] 2:23 says from this gemara that the fast concludes at sunset. However, the Rosh himself in Taanit 1:12 says that the gemara is referring to the completion of the setting of the sun, namely tzet kavochavim. This is the source of the Shulchan Aruch 562:1. Aruch Hashulchan 562:9 and the Gra 562:2 say that since there are some rishonim who follow Rabbeinu Yona anyone who is lenient and relies on them should not be rebuked for it. See Aruch Hashulchan there who thinks this is also the opinion of the Rambam.
* The Gemara Pesachim 54b implies that only Tisha B'Av is treated like Yom Kippur and it is forbidden to eat during Ben Hashemashot, however, it would be permitted to eat during the Ben Hashemashot. See the Avnei Nezer OC 429 for a fascinating explanation as to why that conclusion is correct. The Shaar HaTziyun 562:1 writes that even for the minor fast days we wait until the tzet hakochavim because we're concerned about the opinion of Rabbi Yose that Ben Hashemashot only begins after the Ben Hashemashot of Rabbi Yehuda ends. He notes from the Korban Netanel that we can't be lenient both to allow eating during Ben Hashemashot and also to follow the Ben Hashemashot of Rabbi Yehuda. </ref>
# Some poskim allow somebody who ends [[Shabbat]] according to the time of Rabbeinu Tam, to be lenient and end these rabbinic fasts according to the time of the Gra, <ref> Yalkut Yosef 293:4, Shearim Metzuyanim Bihalacha 123:4, Nitei Gavriel Bein Hamitzarim page 57 </ref> while other say he should wait <ref> Yisroel V’hazemanim 1:pages 573-578, Nitei Gavriel bein hamitzarim page 58. </ref>
==Prayer==
===Birkat Kohanim===
# A kohen who is not fasting, should not go up for [[birkat kohanim]] during [[mincha]].<ref> Yalkut Yosef Moadim page 551 </ref>
# If [[mincha]] went past sunset, [[birkat kohanim]] may still be recited within thirteen and a half minutes but not after that.<ref> Yechave Daat 6:40 </ref>
===Tefillin in Mincha===
# Some Sephardim had the minhag to wear [[tefillin]] on fast days at [[Mincha]] so as to complete 100 [[Brachot]], however this minhag isn’t very widespread. <Ref> Sh”t Yechave Daat 2:67. [http://www.dailyhalacha.com/m/halacha.aspx?id=1095 Rabbi Eli Mansour] writes that this is in fact the minhag of the Syrians in Brooklyn. see [http://askrabbimaroof.blogspot.com/2006/10/tefillin-at-minha-on-fast-days.html Rabbi Maroof] for two additional reasons for this custom </ref>
===Avinu Malkenu===
# Many have the custom to recite Avinu Malkeinu on public fast days. One can even say Avinu Malkeinu when davening without a minyan.<ref> Ishei Yisroel 45:45 </ref>
===Recitation of Aneinu===
# The addition of aneinu is recited by the sephardim during [[Shacharit]] and [[Mincha|Mincha,]]<ref> Shulchan Aruch O.C. 565:3 writes that we recite anenu on a fast at shacharit and mincha because even if you don't end up finishing the fast because you get sick from fasting, it is still a public fast day. Yalkut Yosef 550:27 agrees. Yalkut Yosef (Moadim page 536) adds that one recites aneinu at night on tisha b’av. </ref> and for the Ashkenazim only in [[mincha]].<ref> Mishna Brurah 557:3, Rama 565:3. Mishna Brurah 568:10 says that you should even say aneinu if you daven [[Mincha]] gedola because even if you end up eating you at least fasted until [[chatzot]]. </ref>
# One who isn't fasting doesn't recite aneinu.<ref> [[Shevet Halevi]] (5:60:4, p. 61), Halichot Shlomo (Moadim v. 2 p. 402, fnt. 25), Yalkut Yosef (550:27 and 38). </ref> A child who is not fasting still recites aneinu for [[chinuch]] purposes.<ref> Shevet halevi 8:131 </ref>
# The individual inserts this paragraph in the beracha of shomea [[tefilla]], and finishes as usual, and the chazzan during chazarat hashatz says it as a beracha on its own between the [[berachot]] of goel and rofe.<ref> Yalkut Yosef Moadim page 536-537 based on Shulchan Aruch 566:1 </ref>
# If one forgot to recite aneinu, and already said baruch atta Hashem to conclude the beracha of shomea [[tefilla]], he shouldn't say lamdeini chukecha there or insert it right after the beracha, but instead should say it after elokai nitzor and yihyu liratzon and say it without any beracha.<ref> Yabia Omer 1:22, Chayei Adam 24:18, Kitzur Shulchan Aruch 19:14, Aruch Hashulchan 565:3, Kaf Hachayim 119:28 </ref>
# If someone is reciting his silent shmoneh esrei along with the chazzan's chazzarat hashatz, he should say aneinu in shomea [[tefilla]], and not with the chazzan saying it between goel and rofe.<ref> Yalkut Yosef Moadim page 537, Yabia Omer 2:34:6,Beiur Halacha 565:1 </ref>
# For these four fasts, the beracha of aneinu is recited during chazarat hashatz as a beracha on its own as long as there are six or more fasting.<ref> Yalkut Yosef Moadim page 539, Yechave Daat 1:79. He adds that for [[Taanit Esther]] it is preferable to get 10 people fasting but if not, the beracha should still be recited. </ref> These 6 all have to be people who haven't prayed yet.<ref> Yalkut Yosef page 542 </ref>
# If one forgot to say Aneinu in "Shomea Tefila" one should recite it in "Elokai Netzor." <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Volume 1, Page 106 </ref>
# If the shaliach tzibur forgot to say Aneinu in the [[Chazarat Hashatz]] he should recite it in "Shomea Tefila." <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Volume 1, Page 106 </ref>
# One shouldn't skip Aneinu in Shemona Esrei to say it after Shemona Esrei so that one can answer kedusha.<ref>Chesed Lalafim 109 writes that one shouldn't skip aneinu in shemona esrei in order to catch answering kedusha with the congregation. Yabia Omer OC 2:34 and 9:66 discusses this topic at great length and agrees with the Chesed Lalafim. See the explanation of this on the [[Al Hanissim]] page regarding skipping Al Hanissim.</ref>

===Reading the Torah===
# On all rabbinic public fast days, we read Shemot 32:11-14 and 34:1-10, both in the morning and the afternoon, except Tisha B'Av morning.<ref> Shulchan Aruch 566:1, Yalkut Yosef Moadim page 545. </ref>
# According to Ashkenazim, on the fasts other than Tisha B'av the Haftara of Isaiah 55:6-56:8 is read during [[mincha]] but not [[shacharit]].<ref> Rama 566:1. The basis for the haftorah at mincha on a fast day is from the gemara Tanit 12b discussing a fast for a drought and codified by the Rambam Taniyot 1:17. However, the Masechet Sofrim 17:5 writes that there were different minhagim whether or not to say a haftorah of Dirshu Hashem at mincha on a fast day or no haftorah. Bet Yosef 575:2 points out that the Rambam Tefillah 13:18 implies that there is no haftorah for a fast day besides for Tisha B'av or a fast for a drought and that the minhag of Sephardim was not to say a haftorah. Yalkut Yosef Moadim page 545 as well as Yechave Daat 5:40 say that the custom of the sephardim is not to say a haftorah except on tisha b'av where even sephardim have a haftara for [[shacharit]] and [[mincha]]. </ref> If a Sephardi is asked to go up he should try and refuse, unless he has already been called by name, in which case he should go up and say the [[berachot]].<ref> Yalkut Yosef Moadim page 546 </ref>
# Ashkenazim have a custom is certain verses are read aloud by the congregation. The individual who is called up for that aliyah should not read the verses aloud with the congregation but instead should wait until the reader says them aloud and read along with him.<ref> Mishna Brurah 566:3, Shaare Ephraim 8:107 </ref>
# On a weekday other than a Monday and Thursday, somebody who is not fasting may not receive an aliya to the torah.<ref> Maharik 9:5, Shulchan Aruch O.C. 566:6, Mishna Brurah 566:19, Aruch Hashulchan 566:11, Rivevot Ephraim 3:338:2. Taz 566:7 explains that he can't take the aliya since that kriyat hatorah isn't relevant to him. The Halichot Shlomo Moadim 2:13:footnote 10 says if one ate a small amount of food he may still receive an aliya on a fast day. </ref> On a Monday or Thursday at Shacharit, since there is torah reading anyway, some poskim permit it.<ref> Magen Avraham 566:8 writes that one who is not fasting may receive an aliyah because the torah would have been read even if not for the fast, while the Maamar Mordechai 566:5 disagrees since the content of the Torah reading is for that of a fast day and not for the week's parsha. Mishna Brurah 566:19 says if one was already called up everyone agrees that he may go up. Yalkut Yosef page 549 says that even if you were called up by name, you should explain to them that you are not fasting, and even adds that this applies where you are currently fasting but do not plan on finishing the fast. </ref>
# The torah can be read even if there are only six men fasting.<ref> Sh"t Yechave Daat 1:79 </ref>

==Other Halachot of Fast Days==
# On all of these rabbinic fasts besides for tisha b'av one is permitted to wash, anoint, wear leather, and have relations.<ref> Shulchan Aruch 550:2, Yalkut Yosef Moadim page 530, Aruch Hashulchan 550:2. This is unlike the Ramban in Torat HaAdam (Chavel edition, page 244) who says that all of these fast days last from sunset the night before, and all the activities that are forbidden on tisha b'av are forbidden on these as well. The Shla Taanit 43b says the only reason not everybody accepted this is because it is something that is too hard for all of the congregation to hold, but on a personal level each person should make an effort to refrain from this. Mishna Brurah 550:6 and Kaf Hachayim 550:10 quote this as well but notes that one should continue to wear leather shoes so as not to publicize it too much. </ref>
# On the day of a Taanis one should refrain from unnecessarily touching foods, lest one inadvertently eat during the fast.<ref> Piskei Teshuvot 589:1 citing Pri Megadim 612 citing Taz 612:8 </ref>
# One should be careful to control his [[anger]] on a fast day.<ref> Baer Heitiv 568:22, Kaf Hachayim 549:11, Mishna Brurah 558:50. </ref>
# On the [[Shabbat]] prior to Asara B'Tevet and [[Shiva]] Asar bitammuz, we announce the day of the fast prior to saying [[Mussaf]].<ref> Yalkut Yosef Moadim page 530 </ref>
# A restaurant or store owner should preferably refrain from giving out food unless it is known that it is for sick people or for after the fast, and even if there are other places where people can access food.<ref> Yechave Daat 3:67. see Chazon Ovadia Arba Taaniyot pg. 37 where he writes that one who leaves it open doesn't violate lifnei iver, but it is still best to post a clear sign that today is a fast day and nobody should be eating. Beer Moshe 8:95 permits leaving a canteen or soda machine open in a camp for those who aren't fasting, and Shevet Hakehati 4:155:1 permits leaving a store open for those not fasting. </ref>
===Medicine===
# Prescribed [[medications]] may be taken if it doesn't have a taste. If one has difficulty swallowing the pills, and a person is taking the pills because of a sickness for which the doctor prescribed these pills, it is permitted to swallow the pills with a minimal amount of water, the amount needed to swallow them, even on Tisha B'av.<ref> Rav Shlomo Zalman Auerbach quoted in Nishmas Avraham (v. 5, p. 46) and Halichot Shlomo Moadim pg. 67. Nitei Gavriel (Ben Hametzarim v. 1 p. 54 3:4 fnt. 8) quotes the Debrisiner Rav who permitted it if the person couldn't swallow it without the water, though the Nitai Gavriel disagrees. Chazon Ovadia Arba Taaniyot pg. 30 permits somebody who cannot swallow a pill to use a tiny bit of water to help him, even for somebody suffering from a headache.</ref>
# Somebody suffering from a headache may swallow a pill that doesn't have a pleasant taste.<ref> Chazon Ovadia Arba Taaniyot pg. 30 </ref> If the required pill has a pleasant taste, one can wrap the pill in paper or the like and swallow it that way<ref> Chazon Ovadia Arba Taaniyot pg. 31 </ref>
# Some poskim permit taking caffeine suppositories during the fast, to avoid caffeine related headaches.<ref> Maharsham (1:123, page 178), Chelkat Yaakov 2:83, Contemporary Halachic Problems (v. 2, p. 26). </ref>

===If One Made a Bracha by Accident===
# According to Sephardim, if one made a Bracha by accident and then realized that it was a fast day, one should eat a very small amount just enough that one can taste it and continue on fasting.<ref>Birkei Yosef 568, Sh”t Yabia Omer Y”D 2:5(6), O”C 4:41 and 10:41, Chazon Ovadia Arba Taaniyot pg. 22, Yalkut Yosef (Kitzur S”A 550:26 and [[Tefilla]] 1:89) writes that since according to the Rambam and others beracha livatala is a diorayta prohibition, if one accidentally recited a beracha, he is better off tasting a little bit to avoid that prohibition. see however Kaf Hachaim 568:16 who argues</ref> According to Ashkenazim, one shouldn't taste anything but just say Baruch Shem. <Ref> Daat Torah (of the Maharsham) 568:1, Sh”t Mishneh Halachot 7:80, Sh”t Shevet Sofer O”C 25, [http://www.yeshiva.org.il/midrash/shiur.asp?id=411#7a Peninei Halacha (Rabbi Elazar Melamed)], Halachos of [[Brachos]] (Rabbi Bodner, pg 207, note 39), and Piskei Teshuvot 568:2 rule that one shouldn’t eat it but rather say Baruch Shem. Teshuvot VeHanhagot 1:329 writes that one should taste it, not swallow, and then spit it out. [http://www.yeshiva.org.il/midrash/printShiur.aspx/1762 Rav Mordechai Eliyahu] quotes the differing opinions and doesn't give a ruling. </ref>

===If One Ate or Drank Inadvertently===
# If one ate by mistake on a fast day he should nevertheless continue fasting afterwards.<ref> Shulchan Aruch 568:1, Chazon Ovadia Arba Taaniyot pg. 22. Mishna Brurah 568:1 says this also applies if you ate on purpose. Mishna Brurah 568:3 says that you can even say aneinu during the shemoneh esrei during public fast days. Shevet Halevi 5:60 explains that this is only true for someone who began the fast and ate accidentally and not someone who is exempt from fasting. Yabia Omer YD 1:14:8 says you can only recite aneinu if you have eaten less than a [[kezayit]]. However, see Chazon Ovadia Arba Taaniyot pg. 22 where he says you can continue to recite anenu as long as you haven't eaten a kotevet, which is slightly bigger than a kezayit</ref>
# If one ate by mistake, he doesn't need to fast another day to make up for it.<ref> Chazon Ovadia Arba Taaniyot pg. 22, Terumat Hadeshen 156 </ref>

===Chewing Gum===
# It is prohibited to chew gum on a fast day, unless the gum has no taste whatsoever.<ref> Chazon Ovadia Arba Taaniyot pg. 29, Yalkut Yosef Moadim 535, [http://www.dailyhalacha.com/m/halacha.aspx?id=2506 Rabbi Eli Mansour]</ref>

===Smoking===
# It’s permissible to smoke on a fast day except on [[Tisha BeAv]] (disregarding whether it’s permissible to smoke because of the health issue). In truth though, it is really proper to avoid at all times since it has become clear that it is extremely damaging to one's health<Ref> Sh”t Yechave Daat 5:39, Sh”t Yabia Omer 1:33, Chazon Ovadia Arba Taaniyot pg. 32. He adds that if it is extremely urgent, one may be lenient on [[Tisha BeAv]] after midday in private. see [[Hygiene_%26_Health#Smoking|Smoking]] </ref>

===Tasting Food===
# According to Sephardim, on a fast day besides [[Tisha BeAv]] and [[Yom Kippur]] one may taste food (to see if it is seasoned correctly) up to a [[Revi'it]], as long as one spits it out afterwards. According to Ashkenazim, one may not taste food on any communal fast day except where one needs to taste a food for a Suedat Mitzvah to see if it’s seasoned well. <Ref> S”A 567:1 writes that on any fast day one may taste food up to a [[Revi'it]] as long as one spits it all out, except for [[Tisha BeAv]] and [[Yom Kippur]] when it’s forbidden. Rav Ovadyah in Chazon Ovadyah (Arba Taniyot pg 27) rules like S”A. Rama 567:1 writes, based on Terumat Hadeshen 158, that the minhag is not to taste any food on any communal fast. Mishna Brurah 567:6 writes that one may only be lenient in a case where one has to taste food that’s being prepared for a Seudat Mitzvah to see if it’s spiced well. </ref>
# Preferably one should be strict when making sure to have less than a [[Revi'it]] to consider this [[Revi'it]] to include anything one tasted the whole day, however, the strict law is that one only has to make sure to have less than a [[Revi'it]] each time one tastes. <Ref> S”A 567:2 quotes a dispute whether one is allowed to taste up to a [[Revi'it]] and the [[Revi'it]] is a combination of anything one tasted the whole day or that one may taste up to a [[Revi'it]] many times if at each time it is less than a [[Revi'it]] (according to the explanation of Mishna Brurah 567:7 and 9). Kaf HaChaim 567:12 rules that the halacha follows the second opinion but preferably one should be strict for the first opinion as well. Mishna Brurah 567:8 also implies this. </ref>
====Tasting Food on Friday====
# In general, it’s a mitzvah to taste the [[Shabbat]] food before [[Shabbat]] to know if tastes right ([[Preparing_for_Shabbat#Tasting_the_food_in_preparation_of_Shabbat|Tasting food in preparation of Shabbat]]). However, on Friday of [[Shabbat]] Chazon, one shouldn’t taste the food. <Ref>Shemirat Shabbat KeHilchata 42:61 </ref>

===Travel===
# Some poskim says that one who travels during a fast, should finish the fast according to his arrival destination, whether this makes it longer or shorter.<ref> Iggerot Moshe 3:96, [http://www.dailyhalacha.com/displayRead.asp?readID=2183 Rabbi Eli Mansour in the names of Rav Moshe and Chacham Ovadia Yosef], Vilechitcha Baderech page 59:1. This applies even if on [[Tisha BeAv]] his fast will last less than 24 hours. However, Sh"t Yaskil Avdi 8:38 says that although the public fast ends according to the time of his place of arrival, an individual has a personal obligation to fast twenty hours on [[Tisha BeAv]] and that he should continue fasting into the tenth of Av to complete his 24 hours. </ref>

===Washing oneself and Swimming===
# It is permissible to wash with hot water or anoint oneself on a fast day. However, there is a righteous practice to be strict not to wash oneself in hot water or anoint oneself on a fast day. <Ref> Shulchan Aruch 550:2 writes that on all fast days other than Tisha B'av and Yom Kippur, one is permitted to wash, anoint, wear leather, and have marital relations. However, Mishna Brurah 550:6, Shaar HaTziyun 550:8, Kaf Hachayim 550:13 write based on earlier acharonim that a baal nefesh should be strict not to wash with hot water. Yalkut Yosef Moadim page 530 permits washing one's body with hot water, but adds that one who is strict is praiseworthy. see however Chazon Ovadia Arba Taaniyot pg. 21-22 who writes that one need not be strict for this since Shulchan Aruch is lenient. </ref> However, all agree that it’s permitted to wash with cold water or wash one’s hands, feet, and face with hot water.<ref> Chazon Ovadia Arba Taaniyot pg. 22, Shaar Hatziyun 550:8</ref>
## If [[Asara B'Tevet]] falls out on Friday, one shouldn’t be strict. Rather, one should wash oneself in hot water because of Kavod [[Shabbat]].<Ref>Mishna Brurah 550:6, Aruch Hashulchan 550:3 also says that technically it is permitted to use hot water, but the custom has developed not to except on erev [[shabbat]], but it is still permissible to use hot water. </ref>
# One shouldn’t go swimming in a pool or ocean on a fast day. <ref> Piskei Teshuvot 550:6, Rivevot Ephraim 1:363:1 and 3:368, [https://tablet.otzar.org/#/b/618950/p/133/t/1752414330224/fs/0/start/0/end/0/c/1752415877585 Moadei Yeshurun page 108]. [https://hebrewbooks.org/pdfpager.aspx?req=888&st=&pgnum=116&hilite= Shu”t Be’er Moshe 3:77] says that halachically it’s permitted but maybe it’s worthwhile to be stringent even though it’s not halachically required. [https://hebrewbooks.org/pdfpager.aspx?req=46439&st=&pgnum=75&hilite= Nitei Gavriel (Hilchot Bein Hametzarim vol 1, 8:6, page 75)] allows children to swim. </ref> One is permitted to swim the night before a fast.<ref> Rav Moshe Feinstein quoted in [https://tablet.otzar.org/#/b/618950/p/133/t/1752414330224/fs/0/start/0/end/0/c/1752415877585 Moadei Yeshurun 1:page 108] and [https://tablet.otzar.org/#/b/618950/p/133/t/1752414330224/fs/0/start/0/end/0/c/1752415877585 page 117 footnote 27] </ref>

===Brushing One’s Teeth===
# On the other fast days a person who would be distressed by not rinsing out his mouth can do so but not on Tisha B'av.<ref>Halachos of the Three Weeks by Rabbi Eider p. 19</ref>
# According to Ashkenazim, one shouldn't brush one's teeth on a fast day unless one will be in pain by not brushing, such as someone who brushes daily. Since Tisha B'Av is more severe, one shouldn't brush one's teeth on Tisha B'Av unless not brushing will cause oneself major pain.<ref>Piskei Teshuvot 567:1 and Sh”t Minchat Yitzchak 4:109 hold that brushing teeth has the same status as rinsing one's teeth. Similarly, [http://www.yutorah.org/lectures/lecture.cfm/815334/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Brushing_Teeth_on_a_Fast_Day Rabbi Aryeh Lebowitz] explained that someone who usually brushes and not brushing a whole day will cause one pain is allowed to brush on a minor fast day. Furthermore, based on Rav Schachter's opinion that all toothpaste is kosher since it isn't a food, Rabbi Lebowitz posits that one can certainly make the argument that brushing one's teeth is more lenient than rinsing one's mouth and is permitted on a fast day.</ref> According to Sephardim, those who regularly brush their teeth with toothbrush and toothpaste may brush on a fast day with less than a [[Revi'it]] of water but they should bend over while rinsing so as not to swallow the water. <Ref>
* Chazon Ovadyah (Arba Taniyot pg 28) rules that those who regularly brush their teeth with toothbrush and toothpaste may brush on a fast day with less than a [[Revi'it]] of water as long as they bend over while rinsing and spit it out afterwards. [http://www.dailyhalacha.com/Display.asp?ClipDate=3/8/2009 Rabbi Mansour on DailyHalacha.com] agrees but adds that one shouldn't even gargle.
* Yalkut Yosef (Moadim pg 534) writes that for all fast days besides [[Tisha BeAv]] one if it will be difficult for one not to brush one is allowed to brush one's teeth as long as one doesn't put a [[Revi'it]] of water in one's mouth at a time and ensures that one doesn't swallow any water.
* Sh”t Minchat Yitzchak 4:109:2 rules that someone who has bad breath on [[Tisha BeAv]] may brush his teeth without water in order to pray with a clean mouth. Beer Moshe 8:94 agrees. </ref>
# According to Ashkenazim, only if one is in pain may one rinse one’s mouth and in such a case one should bend one’s head downward so one doesn’t swallow any water. On [[Tisha BeAv]] one may rinse one’s mouth only if one is in great pain, and on [[Yom Kippur]] one must be strict. According to Sephardim, for all fasts besides [[Tisha BeAv]] and [[Yom Kippur]], in a case of need one may rinse one’s mouth with less than a [[Revi'it]] of water as long as one is careful to spit it out completely. <Ref>
* S”A 567:3 writes that it’s improper to rinse one’s mouth on a fast day. Magen Avraham 567:6 writes that this is only according to the Rama who says not to taste food on any fast day, however, according to S”A who allows tasting on fast days besides for [[Tisha BeAv]] and [[Yom Kippur]] it is only improper if one rinses one’s mouth with more than a [[Reviyit]]. However, Kaf HaChaim 567:13 quotes the Nahar Shalom, Bigdei Yesha, and Maamer Mordechai who differentiate between tasting and rinsing and so Kaf HaChaim concludes that one shouldn’t rinse even with less than a [[Reviyit]]. Yet, Chazon Ovadyah (Arba Taniyot pg 27-8) rules like the Magen Avraham that for Sephardim in a case of need one may rinse one’s mouth with less than a [[Revi'it]] of water. Even though regarding brushing one’s teeth (pg 28) he adds that one should bend over according to the stringency of the Chaye Adam, regarding rinsing with less than a [[Revi'it]] it seems that one doesn’t have to bend over and such is the language of the summary (pg 515).
* Chaye Adam 132:20 writes that if one is in great pain one may rinse one’s mouth even on Tish BeAv if one is careful to bend one’s head downward so that one doesn’t come to swallow anything but one may not do so on [[Yom Kippur]]. Kaf Hachaim 567:14 quotes this. Mishna Brurah 567:11 differentiates saying that all fasts days one may rinse one’s mouth if one is in pain and by [[Tisha BeAv]] one may rinse one’s mouth only if one is in great pain and on [[Yom Kippur]] one must be strict. Sh”t Minchat Yitzchak 4:109(1) agrees with Mishna Brurah that for most fasts one may rinse if one is in pain and for [[Tisha BeAv]] one may only rinse if one is in great pain. </ref>
# One may swallow saliva that accumulates in one’s mouth. <Ref> Mishna Brurah 567:13 </ref> Some say that if it’s easy one should be strict and spit it out. <Ref> Chaye Adam 132:22, Mateh Efraim 612:7, Moadim UZmanim 1:59 </ref> While others say that the minhag is to be lenient altogether. <Ref> Piskei Teshuvot 567:2, Bet Meir, Ashel Avraham, Aruch HaShulchan 567:4 </ref>

===Making a [[Shehecheyanu]]===
# It’s permitted to make a [[Shehecheyanu]] on a fast day. <Ref> Piskei Teshuvot 550:8 in name of Pri Megadim A”A 551:42 and Kaf HaChaim 550:209 </ref>

===Taking a Haircut===
# There’s a dispute whether one may take a haircut on a fast day and it’s preferable not to. <ref> Rav Chaim Palagi in [https://hebrewbooks.org/pdfpager.aspx?req=37782&st=&pgnum=174&hilite Ruach Chaim 566:4] is strict. Or Letzion and Piskei Teshuvot 550:8 agree. However, Yalkut Yosef and [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=14506#p=256&fitMode=fitwidth&hlts=&ocr= Tzitz Eliezer 7:49:11:7] are lenient, but Yalkut Yosef still says it’s preferable not to. </ref>

===Giving [[Tzedaka]]===
# It’s customary to give [[Tzedaka]] at [[Mincha]] on a fast day, the value of the amount of food one would have eaten that day. <Ref> Mishna Brurah 566:12, Chazon Ovadia Arba Taaniyot pg. 42. Gemara Berachot 6b writes that the reward for a fast day is from the tzedaka that one gives. 
* Meil Tzedaka (435) writes in the name of Rabbi Yehuda Hachassid that תענית (fast day) and תת עני (give to the poor) have the same letters because the fast is only complete if you give tzedaka. </ref>

===Doing Teshuva===
# The primary purpose of the Fast days is to inspire a person to do Teshuva and remember his sins and the sins of our fathers which caused the tragedy which is being commemorated to occur. Thus, a person should should make time on a fast day to think about one's actions and do Teshuva. Those people who take walks and do other activities which are a waste of time when they are fasting have missed a major point of the fast. Nonetheless, one may not exempt oneself with only doing Teshuva because fasting on these days is a Mitzvah MeDivrei HaNevim. <Ref>Mishna Brurah 549:1</ref>

==Individual Fast Days==
# It is possible for an individual to take upon themselves to fast for a day and it will serve for an atonement and merit. Fasting for the purpose of teshuva or receiving atonement is an important mitzvah.<ref>The Gemara Brachot 17a records that Rav Sheshet would pray before Hashem that today when there's no Bet Hamikdash He should accept our fasts as though they were korbanot since by fasting a person loses a slight amount of his flesh and blood in order to attain atonement. Gemara Brachot 6b indicates that fasting is certainly a mitvzah, yet giving charity is a crucial element of the fast day.</ref>
# Nonetheless, a talmid chacham who is dedicated to learning shouldn't accept upon himself to fast because it'll cause him to learn less.<ref>Gemara Tanit 11b, Shulchan Aruch 571:2. Mishna Brurah 571:3 clarifies that this applies only to a talmid chacham who is completely involved in learning and it even applies nowadays to such a person. Mishna Brurah 571:4 adds that if a talmid chacham has certain sins for which he needs to fast in order to do teshuva it is permitted to fast.</ref> A teacher is like a talmid chacham for this purpose and may not fast individual fasts.<ref>Shulchan Aruch 571:2</ref>
# If a person does fast an individual fast he may not publicize it to others in order to receive honor.<ref>Shulchan Aruch 565:6</ref>
# If a person wants to fast he must accept it upon himself the day before.<ref>Shulchan Aruch 562:5</ref> The minhag is to accept the fast day at mincha the day before.<ref>Shulchan Aruch 562:6</ref>
# On a personal fast day, one is permitted to rinse out his mouth, even with more than a Reviit of water since he plans to spit it out. <Ref> Chazon Ovadia Arba Taaniyot pg. 27 </ref>

=== Kriyat Hatorah of a Fast Day ===
# If there's a minyan of people fasting they can read Vayichal at mincha.<ref>Rama 566:2</ref>
# At shacharit, if there's a minyan fasting, they can read Vayichal. If it is a Monday or Thursday, according to Ashkenazim they should read the regular kriyat hatorah.<ref>Rama 566:2, Mishna Brurah 556:8. Mishna Brurah notes that after the fact, if they started Vayichal they don't have to read it again. </ref> However, according to Sephardim they should read Vayichal even at shacharit.<ref>Chazon Ovadia (Arba Taniyot p. 113). However, [https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.566.17.1?vhe=Kaf_Hachayim,_Orach_Chayim_vol._I-IV,_Jerusalem_1910-1933&lang=bi&with=all&lang2=en Kaf Hachaim 556:9] accepts Rama that they should read the regular parsha.</ref>

===Individual Partial Fast Days===
# For an individual fast day, a person needs to fast until [[Tzet HaKochavim]].<ref>Tanit 12a, Shulchan Aruch 562:1</ref>
# A fast of hours (Tanit Shaot) is only effective if a person didn't eat in the morning and then decided not to eat the rest of the day. In such a case he can recite Anenu at mincha. Some poskim hold that a fast of hours only is effective if one accepted to fast partially from the previous day. Either he can accept to fast in the morning and then if he changes his mind to complete the day or he can accept to fast in the afternoon and then if he changes his mind and ends up not eating in the morning that is a fast of hours for anenu.<ref>The Gemara Tanit 11b establishes that a fast of hours counts as a fast in order to recite anenu. However, Rav Chisda explains that it is only a fast of hours if one didn't eat until that day. Therefore, Rashi explains the case of a fast of hours is where one happen to fast until midday and then after he midday he decided to fast the rest of the day. The Rambam (Taniyot 1:13) learns that the gemara is saying that one can have a fast of hours for the end of the day even if ate in the morning. The Rashba (responsa) writes that the Rambam retracted. Shulchan Aruch 562:1 accepts Rashi as the primary opinion. However, the secondary opinion he quotes is the Rosh (Tanit 1:12) who explains that it is always necessary to accept the fast of hours a day in advance for it to count.</ref>
# According to Ashkenazim it is possible to accept upon oneself to fast a partial fast and break it before the night. If someone accepted a partial fast he can break the fast after Plag Mincha and if he is weak he can break it after Mincha Gedola.<ref>Rav Chisda in Tanit 12a says that it is only a fast if a person completes it upon the night. This is understood by most rishonim (Rashi s.v. ha, Rambam (Taniyot 1:13, Raavad ad loc., Rosh Tanit 1:12) that it doesn't even count as a fast of hours if one eats before the night. However, the Mordechai (Tanit no. 625) and Hagahot Ashri (Tanit 1:12) argues that Rav Chisda only meant that if one accepted to fast for the whole day then it is ineffective if one ate before night, but it is possible to accept just to fast part of the day. The Shulchan Aruch 562:2 quotes this opinion as some say and the Rama 562:2 accepts it so that an individual can recite anenu in shema kolenu but not to change any bracha. Magen Avraham 562:5 writes that minimally the fast has to go from the morning until after Plag Mincha even if one didn't actually daven arvit yet, however, the Eliya Rabba 559:26 and Machasit Hashekel 562:5 hold that it is sufficient if he fasts until mincha gedola. Mishna Brurah 562:10 quotes the Eliya Rabba for someone who is weak.</ref>

==Related Pages==
* [[Commemoration of the Destruction of the Temple]] ([[Zecher LeChurban]])

==Links==
* [http://www.yutorah.org/lectures/lecture.cfm/713315/Rabbi_Zvi_Sobolofsky/The_four_fast_days The Four Fast Days] by Rabbi Zvi Sobolofsky
* [http://www.yutorah.org/lectures/lecture.cfm/714001/Rabbi_Daniel_Z_Feldman/Fasts Fasts] by Rabbi Daniel Feldman
==Sources==
<references/>
{{Holidays}}
[[Category:Fasting]]
[[Category:Holidays]]

Zimmun

2025-05-25T21:52:11Z

Mpg613: corrected typo

==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.<Ref>Magen Avraham 1:5, Kitzur Shulchan Aruch 42:5, Mishna Brurah 1:10,11</ref> The minhag is to say [[Shir HaMaalot]] at Seudot mitzvah as well.<ref>Byitzchak Yikareh of Rav Nevinsal 1:5, Piskei Teshuvot 181:14 in footnote 60. Piskei Teshuvot cites this minhag based on Hitorerut Teshuva 1:88 and others. 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 שמו 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 [https://tablet.otzar.org/#/book/61272/p/63/t/1/fs/0/start/0/end/0/c 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 O.C. 201:1, Mishna Brurah 201:4. Sefer Vkidashto (p. 173) writes that a host can honor whichever guest he likes even a non-kohen over a kohen. His proofs are Shulchan Aruch Harav 167, Biur Halacha 201, Minchat Elazar 4:49, and Mishna Halachot 3:28.</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>
##A person eating with his family is considered one eating together to be obligated in zimmun even if they aren't eating at the same table.<ref>Mishna Brurah 193:18</ref>
##People eating together at a simcha or any other occasion are considered eating together even if they aren't eating at the same table.<ref>Piskei Teshuvot 193:7</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), Piskei Teshuvot 193:7 </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 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 men ate bread together, they are supposed to add the word Elokenu in the Zimmun.<ref>Shulchan Aruch 192:1</ref>
# If seven men ate bread and three men 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 men 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>[https://hebrewbooks.org/pdfpager.aspx?req=887&pgnum=12 Sh"t Be’er 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/lectures/897474 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 ([https://www.sefaria.org/Kessef_Mishneh_on_Mishneh_Torah%2C_Blessings.5.7.3?lang=bi 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 O.C. 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. [https://itorah.com/global-search/zimun%20bread Rabbi Mansour] discussed this topic on several occasions. One time ("Can Three People Make a Zimun if One of Them Did Not Eat Bread?" on 11/24/11) he followed the Shulchan Aruch and Rav Moshe Halevi. However, in two later discussions ("What Must the Third Person Eat for Three People to Make a Zimun?" on 5/19/13 and "Must All Three People Have Eaten Bread in Order to Recite a Zimun?" on 7/9/19) he followed Rav Ovadia Yosef.</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>[https://www.sefaria.org/Shulchan_Arukh%2C_Orach_Chayim.199.7?lang=he Shulchan Aruch O.C. 199:7], [https://www.sefaria.org/Kitzur_Shulchan_Arukh.45.22?lang=he Kitzur Shulchan Aruch 45:22].

List of sources from rishonim:
*Ritva ([https://beta.hebrewbooks.org/reader/reader.aspx?sfid%3D14584%23p%3D1%26fitMode%3Dfitwidth%26hlts%3D%26ocr%3D%25D7%259E%25D7%25A6%25D7%2598%25D7%25A8%25D7%25A4%25D7%2595%25D7%25AA%2520%25D7%2595%25D7%259E%25D7%2596%25D7%259E%25 Chiddushim on Megillah 4a]; [https://beta.hebrewbooks.org/reader/reader.aspx?sfid%3D16269%23p%3D71%26fitMode%3Dfitwidth%26hlts%3D%26ocr%3D%25D7%259B%25D7%25A9%25D7%2599%25D7%25A9%2520%25D7%2596%25D7%2599%25D7%259E%25D7%2595%25D7%259F%2520%25D7%2591%25D7%2 Hilchot Brachot 7:2])

*[https://beta.hebrewbooks.org/reader/reader.aspx?sfid%3D46470%23p%3D198%26fitMode%3Dfitwidth%26hlts%3D%26ocr%3D%25D7%259E%25D7%25A6%25D7%2598%25D7%25A8%25D7%25A4%25D7%2595%25D7%25AA&sa=D&source=editors&ust=1740719330512869&usg= Raah (Brachot 45a)]

*[https://www.sefaria.org/Meiri_on_Berakhot.47b.5?lang%3Dbi%26with%3Dall%26lang2%3Den&sa=D&source=editors&ust=1740719330513197&usg=AOvVaw3lkzsFDHz2P3x5b9RV4gVq Meiri (Brachot 47b s.v. hamishnah hashlishit) in the name of some authorities (“ויש שמוסיף בה”)]

*[https://www.sefaria.org/Ran_on_Megillah.6b.11?lang=en&lookup=%D7%94%D7%9B%D7%9C%20%D7%9B%D7%A9%D7%A8%D7%99%D7%9F&with=Lexicon&lang2=en Ran (on Rif Megillah 6b s.v. hakol kesheirin)]

*[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=21359#p=92&fitMode=fitwidth&hlts=&ocr=%D7%93%D7%9C%D7%A2%D7%A6%D7%9E%D7%9F%20%D7%93%D7%95%D7%A7%D7%90%20%D7%A8%D7%A9%D7%95%D7%AA Smag (Aseh 27; in R' Farber's edition pg. 51)] in the name of the Ri

*[https://www.sefaria.org/Teshuvot_HaRosh.4.16.1?vhe%3DShe%27elot_u%27Teshuvot_haRosh,_Vilna,_1881%26lang%3Dbi&sa=D&source=editors&ust=1740719330513890&usg=AOvVaw3iu9lUfS2Q5c9VMcbIW5Td Rosh (Tshuvot HaRosh 4:16)]

*Peirushim Upsakim al haTorah leRabeinu Avigdor Tzarfati, Parshat Eikev ([https://beta.hebrewbooks.org/pdfpager.aspx?req=53035&st=&pgnum=80&hilite= Kovetz Shitot Kamai, Arachin 3a, pg. 51]-[https://beta.hebrewbooks.org/pdfpager.aspx?req=53035&st=&pgnum=81 52])

*Rabeinu Yehuda Kohen (cited in [https://www.sefaria.org/Teshuvot_Maharam%2C_Prague_Edition.227?lang=bi Shu"t Maharam MiRotenburg Prague Edition #227])
*[https://www.sefaria.org/Sefer_Mitzvot_Katan.109.2?vhe=Sefer_Mitzvot_Katan,_Kopys,_1820&qh=%D7%A9%D7%99%D7%95%D7%A6%D7%90%D7%95%D7%AA%20%D7%91%D7%96%D7%99%D7%9E%D7%95%D7%9F%20%D7%90%D7%9D%20%D7%99%D7%A8%D7%A6%D7%95 Smak Mitzva 109] (It seems that he holds it's only a ''reshut''; see Divrei Shalom ([https://he.m.wikipedia.org/wiki/%D7%A9%D7%9C%D7%95%D7%9D_%D7%99%D7%A6%D7%97%D7%A7_%D7%9E%D7%96%D7%A8%D7%97%D7%99 Rav Shalom Yitzchak Mizrachi]) Orach Chaim 2:69:5 who he originally thought that the Smak holds it's obligatory, but concludes that the more correct explanation of the Smak is that it's only a ''reshut''.)

*[https://www.sefaria.org/Tosafot_on_Berakhot.45b.3.1?lang=he Tosafot on Brachot 45b s.v. shani] (as a ''reshut'', since Tosafot hold that women are entirely exempt from zimmun).
**However, the Maharam MiRotenburg himself ([https://www.sefaria.org/Teshuvot_Maharam%2C_Prague_Edition.227?lang=bi ibid.]) seems to disagree with this point, although it's possible he just meant to make an argument within the assumption of his interlocutor Rabbeinu Yehuda ("לדידך" or "arguendo"-- for the sake of argument) but he himself really doesn't accept the point he's making.
**Tosafot Chachmei Anglia (Brachot 45b s.v. veha) seem to understand Rabbeinu Avraham ben Rav Yosef as not allowing women to join a men's zimmun ("והר"ר אברהם ב"ר יוסף הנהיג הנשים לזמן לעצמ' כשהן שלשה ואינן יכולים לסמוך על הזימון שלנו."). (This seems to be the same Rabbeinu Avraham mentioned in [https://www.sefaria.org/Tosafot_on_Berakhot.45b.3.1?lang=he Tosafot on Brachot 45b s.v. shani], although Tosafot makes no comment as to whether Rabbeinu Avraham would '''''allow''''' women to join a men's zimmun; and when Tosafot later go on to discuss women joining a men's zimmun, they make no comment that Rabbeinu Avraham would hold that women are not allowed to join a men's zimmun.)
(See further Hilchot Yom Beyom vol. 2 10:12 footnote 22 pg 306-307 who assumes that this is only a minority opinion of the [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=21359#p=92&fitMode=fitwidth&hlts=&ocr=%D7%93%D7%9C%D7%A2%D7%A6%D7%9E%D7%9F%20%D7%93%D7%95%D7%A7%D7%90%20%D7%A8%D7%A9%D7%95%D7%AA Smag and Ri]; similarly, Rav Immanuel Molekandov in [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=68385#p=271&fitMode=fitwidth&hlts=&ocr=%D7%A7%D7%98%D7%A0%D7%99%D7%9D%20%D7%9E%D7%96%D7%9E%D7%A0%D7%99%D7%9D Kovetz Menorah Badarom Gilyon 58, Adar Sheini 5784, pg 271] s.v. umei’idach claims that– at least regarding it being an '''''obligation'''''– this is a minority opinion of Smag, Ri, Raah, and Ritva [all mentioned above]. Hilchot Yom Beyom’s point is contradicted by the abovementioned sources– see especially [https://www.sefaria.org/Teshuvot_HaRosh.4.16.1?lang=he Rosh (Tshuvot, 4:16)] and [https://www.sefaria.org/Tosafot_on_Berakhot.45b.3.1?lang=he Tosafot (Berakhot 45b s.v. shani)] who he explicitly mentions as having to agree with him, who explicitly say that women may be yotzei zimmun from a man. Even Rav Molekandov’s point that women shouldn't be '''''obligated''''' in such a zimmun does not have a clear basis– once there is no prohibition for women to join such a zimmun, any opinion which would obligate 3 women in zimmun should obligate women in this case too. [Although [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=60387#p=208&fitMode=fitwidth&hlts=&ocr=%D7%9E%D7%A1%D7%AA%D7%91%D7%A8%D7%90%20%D7%9B%D7%95%D7%95%D7%AA%D7%99%D7%94 Shaar Hatziyun’s {199:9}] logic would seem to exempt women from zimmun entirely in this case, it seems that Shaar Hatziyun only meant that it’s not logical that Chazal required women to join a men’s zimmun '''''as opposed to a women’s zimmun''''', but not that it’s not logical that women can '''''ever''''' be required to join a men’s zimmun. Otherwise, the Shaar Hatziyun’s logic would run up against an explicit Shulchan Aruch {[https://www.sefaria.org/Shulchan_Arukh%2C_Orach_Chayim.199.7?lang=he 199:7]} based on the Smag and Ri, whose opinion the Shaar Hatziyun is currently discussing.])</ref>
# Women who ate together can optionally make a zimmun for themselves. The zimmun for women doesn't change whether it is three or ten or more women; either way they do not mention Hashem's name, ''Elokenu'', in the zimmun.<ref>Shulchan Aruch O.C. 199:7</ref>
# Some say that if a man ate with three women, the man may lead the zimmun.<ref>[https://www.sefaria.org/Responsa_Benei_Banim%2C_Volume_III.1?lang=he Benei Banim 3:1].</ref> However, some say that this is not allowed.<ref>Rav Shlomo Zalman Auerbach quoted in [https://www.sefaria.org/Responsa_Benei_Banim,_Volume_IV.4.9/?vhe=hebrew%7CResponsa+Benei+Banim%2C+Jerusalem+1981-2005 Benei Banim 4:4:9 s.v. beram] from Halichos Beisa. See exact quote from Halichos Beisa in Aliba Dehilcheta [https://gilyonot.jewishoffice.co.il/1pQoe7FbSchNTCCsfQX-vNYZhrJE2kHbo gilyon 33] [https://hebrewbooks.org/pdfpager.aspx?req=64133&st=&pgnum=93 pg 17] (see [https://tablet.otzar.org/#/book/151387/p/17/t/0.31053137306437261234/fs/m_hCWkf9Vli8X73f6YDWlpIcP4MMa4ZVKfhP2gX91arZ/start/6/end/9/c here] for color version of pg 17). Although Benei Banim doesn’t agree with R’ S.Z. Auerbach based on evidence from rishonim, he says it’s better not to be lenient unless necessary.</ref> (See footnote for many additional sources relating to this topic.<ref>List of sources that allow 1 man to lead a zimmun of 3 women:
*[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16100#p=117&fitMode=fitwidth&hlts=&ocr=%D7%99%D7%9B%D7%95%D7%9C%20%D7%9C%D7%91%D7%A8%D7%9A Sefer Hameorot (Brachot 45a, R' Blau ed., pg. 135)]

*Raavad (brought by [https://beta.hebrewbooks.org/pdfpager.aspx?req=14448&st=&pgnum=250&hilite= Ohel Moed, Shaar Brachot Derech 7 Netiv 1 daf 107b)]

*[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16250#p=192&fitMode=fitwidth&hlts=&ocr=%D7%90%D7%A9%D7%94%20%D7%96%D7%99%D7%9E%D7%95%D7%9F Sefer Hapardes of Rabbeinu Asher ben R’ Chaim (R' Blau ed., pg. 176)] says that a woman may lead a zimmun for 3 men.

*[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16269#p=71&fitMode=fitwidth&hlts=&ocr=%D7%9B%D7%A9%D7%99%D7%A9%20%D7%96%D7%99%D7%9E%D7%95%D7%9F%20%D7%91%D7%96%D7%9B%D7%A8%D7%99%D7%9D Hilchot Brachot of the Ritva 7:2] also says that a woman may lead a zimmun for 3 men. See also [https://www.sefaria.org/Sukkah.38a.9?lang=he&with=Ritva Ritva on Sukka 38a s.v. tanu rabanan] who seems to say the same.

*There’s room to explain the Zohar as saying that 1 man can lead a zimmun of 3 women. See [https://www.sefaria.org/Zohar_Chadash%2C_Midrash_Rut.594?vhe=Zohar_Chadash&lang=bi Zohar Chadash on Rut (§594 on Sefaria)] and the [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=14248#p=336&fitMode=fitwidth&hlts=&ocr=%D7%90%D7%91%D7%9C%20%D7%97%D7%99%D7%99%D7%91%D7%95%D7%AA%20%D7%9C%D7%A9%D7%9E%D7%95%D7%A2%20%D7%94%D7%91%D7%A8%D7%9B%D7%94%20%D7%9E%D7%A4%D7%99%20%D7%94%D7%9E%D7%91%D7%A8%D7%9A Sulam edition (pg. 133; daf 87d in the old edition)]. (However, the Matok Midevash pg. 579 explains the Zohar according to the opinion that 1 man can’t lead a zimmun of 3 women.)
Sources that '''do not''' allow 1 man to lead a zimmun of 3 women:
**[https://beta.hebrewbooks.org/pdfpager.aspx?req=14448&st=&pgnum=250&hilite= Ohel Moed (Shaar Brachot Derech 7 Netiv 1 daf 107b)] brings the Raavad’s opinion and another rishon’s opinion that disagrees with him; the Ohel Moed himself doesn’t take sides on this issue. (However it’s not entirely clear that this anonymous rishon– who’s also cited in the Sefer Hameorot mentioned above– actually holds that a man can’t lead a zimmun for 3 women. Rather, it’s possible that he simply holds that men and women can’t join together for a zimmun because of pritzut. This is in opposition to the Sefer Hameorot’s position that we are not concerned at all for the reason of pritzut in a zimmun of men and women, as long as there’s no avadim. But this exact case of 3 women and 1 man may not have been the intention of that anonymous rishon.)

**Peirushim Upsakim Al Hatorah Lerabbeinu Avigdor Tzarfati, Parshat Eikev, (can be found in [https://beta.hebrewbooks.org/pdfpager.aspx?req=53035&st=&pgnum=80&hilite= Kovetz Shitot Kamai on Arachin 3a pg. 51]-[https://beta.hebrewbooks.org/pdfpager.aspx?req=53035&st=&pgnum=81 52])— there’s room to say that he holds that 1 man can’t lead a zimmun for 3 women, since he only requires women to be yotzei from a man when there’s already 3 men making a zimmun. Seemingly even though there’s an advantage of hearing birkat hamazon from a man, this is not allowed when there’s no zimmun of 3 men. (This matter requires further study.)

**Seemingly, the [https://beta.hebrewbooks.org/pdfpager.aspx?req=32520&st=&pgnum=144&hilite= Yad Haketana (Brachot 9:15 footnote 73)] would not allow a man to be motzi women in zimmun if there aren’t 3 men there. (Since he says that women are not allowed to respond to a men's zimmun out loud, in order that it should not look like the men and women are in one group for zimmun, it would seem that he also wouldn't allow a man to lead a zimmun of 3 women when there's no zimmun of 3 men present. This in fact is the logic behind [https://www.sefaria.org/Responsa_Benei_Banim%2C_Volume_IV.4.9?vhe=hebrew|Responsa_Benei_Banim,_Jerusalem_1981-2005&lang=bi Rav Shlomo Zalman Auerbach's ruling (quoted in Benei Banim 4:4:9 s.v. beram from Halichos Beisa)] to not allow this.)
Opinions that hold that a woman can’t be motzi men in zimmun:
*[https://www.sefaria.org/Tosafot_on_Sukkah.38a.9.1?lang=he Tosafot Sukka 38a s.v. be’emet amru] (at least as it's stated in [https://www.sefaria.org/Tosafot_on_Sukkah.38a.9.1?lang=he&p2=Piskei_Tosafot_on_Sukkah.100.1&lang2=he Piskei Tosafot there])

*Ran on the Rif ([https://www.sefaria.org/Ran_on_Megillah.6b.11?vhe=Vilna_Edition&lang=he Megillah 6b in dapei haRif] and [https://www.sefaria.org/Ran_on_Sukkah.19a.5?vhe=Vilna_Edition&lang=he Sukka 19a in dapei haRif])

*Meiri [https://www.sefaria.org/Meiri_on_Berakhot.47b.5?lang=bi&with=all&lang2=en on Brachot 47b s.v. hamishna hashlishit] and [https://www.sefaria.org/Meiri_on_Sukkah.38a.9?vhe=Meiri_on_Shas&lang=he Sukka 38a]
*Chachmei Provence cited by the [https://www.sefaria.org/Meiri_on_Megillah.4a.1?vhe=Meiri_on_Shas&lang=he&with=all&lang2=he Meiri on Megillah 4a] (Even though there’s room to say that the Meiri himself was writing this point, as Rav Moshe Hershler seems to have understood [in [https://tablet.otzar.org/#/book/5281/p/20/t/17256353764821234/fs/0/start/0/end/0/c his edition of the Meiri haara 154 page 21]] it's more mashma that the Meiri is citing this from a different rishon. Even though usually the term "Chachmei Provence" is used by the Meiri in reference to the Ittur [see [https://www.sefaria.org/search?q=%D7%A4%D7%A8%D7%95%D7%91%D7%99%D7%A0%D7%A6%D7%90&tab=text&tpathFilters=Talmud%20Commentary%2FRishonim%20on%20Talmud%2FMeiri&tvar=1&tsort=relevance&svar=1&ssort=relevance here] for a list of references to “Chachmei Provence” in the Meiri”] it's possible that here he's referring to a different rishon with this terminology, or that he actually is citing a statement from the Ittur which is no longer extant.

*[https://www.sefaria.org/Chiddushei_HaRa'ah_on_Berakhot.45a.7?vhe=Perush_ha-halachot_masekhet_berakhot,_Jerusalem_2007&lang=bi Raah on Brachot 45a]

*It seems from the words of the Sefer Hamichtam (found in [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=43537#p=25&fitMode=fitwidth&hlts=&ocr=%D7%95%D7%9E%D7%95%D7%A6%D7%99%D7%90%D7%95%D7%AA%20%D7%90%D7%AA%20%D7%94%D7%90%D7%A0%D7%A9%D7%99%D7%9D%20%D7%90%D7%9D%20%D7%94%D7%99%D7%95%20%D7%99%D7%95%D7%93%D7%A2%D7%95%D7%AA%20%D7%9C%D7%A7%D7%A8%D7%95%D7%AA Kovetz Shitos Kamai on Brachot 45a, vol. 3 pg 1256]) that he held that a woman can’t be motzi men in zimmun, even though it seems from his words that he did not reach a conclusive decision as to whether women are obligated in zimmun or not (therefore his opinion is relevant even according to the Shulchan Aruch ([https://www.sefaria.org/Shulchan_Arukh%2C_Orach_Chayim.199.7?lang=bi 199:7]) who holds women are obligated in zimmun in this case where she ate with 3 men).

*It’s possible that this is the intention of the [https://www.sefaria.org/Ohr_Zarua%2C_Volume_II.369.1?ven=hebrew|Ohr_Zarua,_Zhytomyr,_1862&lang=he&with=all&lang2=he Ohr Zarua Volume II #369] (even though in [https://www.sefaria.org/Ohr_Zarua%2C_Volume_I.184.1?ven=hebrew|Ohr_Zarua,_Zhytomyr,_1862&lang=he Ohr Zarua Volume I #184] he seems to side with the opinions that women are ''always'' exempt from zimmun, it seems that his arguments here that women can’t be motzi men in zimmun are independent of his conclusion there.)
*Implication of the Rashbetz on Brachot 45a s.v. נשים ועבדים וקטנים אין מזמנין עליהן (quoted in [https://tablet.otzar.org/#/book/634498/p/75/t/1/fs/0/start/0/end/0/c Tzror Hachaim on Rambam Hilchot Brachot 5:1, printed in Osaf Mefarshei Harambam edition pf Tzror Hachaim on page 75 s.v. שוב ראיתי] and in [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=55918#p=774&fitMode=fitwidth&hlts=&ocr=%D7%A9%D7%90%D7%A0%D7%99%20%D7%91%D7%A8%D7%9B%D7%AA%20%D7%96%D7%99%D7%9E%D7%95%D7%9F Meir Oz vol. 8 page 764]), who contrasts the pritzut of combining men and women to make a zimmun to a woman being '''''motzi''''' men in other mitzvot. Seemingly, he would not allow a woman to be '''''motzi''''' men in zimmun.

*Implication of [https://beta.hebrewbooks.org/pdfpager.aspx?req=32520&st=&pgnum=144&hilite= Yad Haketana (Hilchot Brachot 9:15 footnote 71-73)] as understood by [https://www.sefaria.org/Biur_Halacha.199.7.3?vhe=Biur_Halacha&lang=bi Beiur Halacha (199:7 s.v. veyotz’ot)]. (In footnote 71 he says the reason women are obligated in zimmun only when eating with 3 men is in order to show that women can't be motzi men in birkat hamazon deoraita; in footnote 72 he says a group of 3 women can't break off from a group of 3 men to make their own zimmun, rather they must be yotzei with the men's zimmun; in footnote 73 he says that women are not allowed to respond to the men's zimmun out loud, in order that it should not look like the men and women are in one group for zimmun.)

*[https://www.sefaria.org/Biur_Halacha.199.7.3?vhe=Biur_Halacha&lang=bi Beiur Halacha (199:7 s.v. veyotz’ot)]

*The [https://www.sefaria.org/Bach%2C_Orach_Chaim.689.3.1?lang=he Bach (Orach Chaim 689:1 s.v. uBaal haIttur katav mistabra)] says that according to the opinions that women are not obligated in birkat hamazon mideoraita, they can’t be motzi men in zimmun. (Seemingly he would say the same according to the Shulchan Aruch ([https://www.sefaria.org/Shulchan_Arukh%2C_Orach_Chayim.186.1?lang=bi 186:1]) that there’s a doubt whether women are obligated in birkat hamazon mideoraita— see the words of the Bach and his reference to what he writes earlier [[https://www.sefaria.org/Tur%2C_Orach_Chaim.186.1?lang=bi&with=Bach&lang2=en 186:1]]).
*[https://www.sefaria.org/Shulchan_Arukh_HaRav%2C_Orach_Chayim.186.4?lang=bi Shulchan Arukh HaRav Orach Chayim 186:4]
*[https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.199.24.1?lang=bi Kaf HaChayim Orach Chayim 199:24] (See further [https://www.sefaria.org/Penei_Yehoshua_on_Berakhot.45b.2?vhe=hebrew|Penei_Yehoshua,_Warsaw_1861&lang=he&with=all&lang2=he Penei Yehoshua on Berakhot 45b §2] s.v. Tosafot dibbur hamatchil shani & [https://beta.hebrewbooks.org/pdfpager.aspx?req=32520&st=&pgnum=144&hilite= Yad Haketana (Hilchot Brachot 9:15 footnote 71)] who touch on his idea in different contexts.)
Opinions that hold that a woman '''can''' be motzi men in zimmun:
**[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16250#p=192&fitMode=fitwidth&hlts=&ocr=%D7%90%D7%A9%D7%94%20%D7%96%D7%99%D7%9E%D7%95%D7%9F Sefer Hapardes (Rabbeinu Asher ben R' Chaim) (R' Blau ed., pg. 176)] (mentioned earlier).
**[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16269#p=71&fitMode=fitwidth&hlts=&ocr=%D7%9B%D7%A9%D7%99%D7%A9%20%D7%96%D7%99%D7%9E%D7%95%D7%9F%20%D7%91%D7%96%D7%9B%D7%A8%D7%99%D7%9D Hilchot Brachot of the Ritva 7:2] and straightforward understanding of [https://www.sefaria.org/Sukkah.38a.9?lang=he&with=Ritva Ritva on Sukka 38a s.v. tanu rabanan] (mentioned earlier). (According to the interpretation of [https://www.sefaria.org/Responsa_Benei_Banim%2C_Volume_III.1.7?lang=bi Benei Banim {3:1:7 s.v. verak}] the Ritva only allows this when there are 3 women who are making a zimmun together, not when there’s 3 men and less than 3 women. However, [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=47327#p=213&fitMode=fitwidth&hlts=&ocr= Maadanei Asher Hilchos Brachos, vol. 2, 68:3], [https://ph.yhb.org.il/category/%D7%91%D7%A8%D7%9B%D7%95%D7%AA/05-%D7%96%D7%99%D7%9E%D7%95%D7%9F/#_te01ftn4_12 Harchavot LiPeninei Halacha– Brachot], and R’ Mordechai Leib Katzenelenbogen [in his footnotes on the Mossad Harav Kook edition of Hilchot Brachot of the Ritva 7:2 footnote 3; in Iyunim Halacha Lemaaseh at the end of the sefer, §23 pg 137] seem to understand the Ritva as allowing this even when there’s only 1 woman and 3 men.)
**[https://beta.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=92 Chazon Ish (Orach Chaim 30:8)] considers this as a possibility, although he does not reach a clear conclusion on this matter. He also only considers this in a case where the men are unable to recite the bracha on their own.
</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 Sephardi 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 Sephardi, Ashkenazi, and Kattan (Sephardi) eat bread together, they may make a zimmun if the Sephardi leads. If they're ten total, consisting of eight Sephardim, and Ashkenazi, and a Kattan, they Sephardim 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 Sephardi, Ashkenazi, and Kattan eat together, they may make a zimmun and the Sephardi should be Mezamen. Moreover, Rav Shlomo Zalman Auerbach holds that if they're eight Sephardim, an Askenazi, and a Kattan, one of the Sephardim 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 [https://www.sefaria.org/Prisha%2C_Orach_Chaim.199.15.1?lang=bi&with=Tur&lang2=en Perishah (199:15)] had a Girsa in the Tur that ketanim could make their own zimmun, but the [https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.199.18.1?lang=bi 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. However, in a footnote (Birur Halacha §7) he notes that since several rishonim ([https://www.sefaria.org/Meiri_on_Berakhot.47b.5?lang=bi Meiri Brachot 47b], [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16100#p=117&fitMode=fitwidth&hlts=&ocr= Sefer Hameorot Brachot 45a], [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16242#p=147&fitMode=fitwidth&hlts=&ocr= Sefer Habatim Hilchot Brachot Shaar 6 Siman 16], [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16251#p=122&fitMode=fitwidth&hlts=&ocr= Sefer Hashulchan Hilchot Seuda Shaar 6], and simple understanding of the Tur [https://turshulchanarukh.alhatorah.org/Main/Orach_Chayyim/199.6#m7e4n6 199:6]) hold that ketanim do make their own zimmun, maybe the halacha should be like them, but he does not conclusively decide this way. Rav Moshe Mordechai Karp (Hilchos Yom Beyom, vol. 2, 10:10) holds that ketanim may make their own zimmun as a ''reshut'' (optionally), '''as long as they each say their own birkat hamazon'''. [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=20024#p=100&fitMode=fitwidth&hlts=&ocr=%D7%A7%D7%98%D7%A0%D7%99%D7%9D%20%D7%9E%D7%96%D7%9E%D7%A0%D7%99%D7%9D Benei Banim (3:27, pg 100, s.v. ach & s.v. verak], [https://www.sefaria.org/Responsa_Benei_Banim%2C_Volume_III.27.15?ven=hebrew|Responsa_Benei_Banim,_Jerusalem_1981-2005&lang=bi §15]-[https://www.sefaria.org/Responsa_Benei_Banim%2C_Volume_III.27.16?ven=hebrew|Responsa_Benei_Banim,_Jerusalem_1981-2005&lang=bi 16] on Sefaria) implies that ketanim are allowed make a zimmun, although he says that nowadays the minhag is that ketanim don't make a zimmun. [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=68385#p=271&fitMode=fitwidth&hlts=&ocr=%D7%A7%D7%98%D7%A0%D7%99%D7%9D%20%D7%9E%D7%96%D7%9E%D7%A0%D7%99%D7%9D Rav Molekandov in Kovetz Menorah Badarom Gilyon 58, Adar Sheini 5784, pg 271]-[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=68385#p=272&fitMode=fitwidth&hlts=&ocr= 272] holds that ketanim who reached the age of chinuch must make a zimmun if they eat together. Divrei Shalom ([https://he.m.wikipedia.org/wiki/%D7%A9%D7%9C%D7%95%D7%9D_%D7%99%D7%A6%D7%97%D7%A7_%D7%9E%D7%96%D7%A8%D7%97%D7%99 Rav Shalom Yitzchak Mizrachi]) Orach Chaim 2:68 says that since Hashem’s name is not mentioned in their zimmun they should make a zimmun in accordance with the stringent opinions.</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 [https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.199.21?lang=bi Kaf HaChaim (199:21)] sounds like they have to be three Gedolot. The Hebrew-English Yalkut Yosef in the footnotes quotes a [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=64496#p=352&fitMode=fitwidth&hlts=&ocr=%D7%9E%D7%96%D7%9E%D7%A0%D7%95%D7%AA Maayan Omer (1:9:31, pg 305; pg 338 in 5777 edition)] 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 [https://hebrewbooks.org/pdfpager.aspx?req=50286&pgnum=64 Kovetz MeBet Levi (Nissan 5758) pg. 64] who defends the minhag slightly.
See further regarding this minhag in [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=14515#p=14&fitMode=fitwidth&hlts=&ocr= Tzitz Eliezer 16:1:6] and [https://hebrewbooks.org/pdfpager.aspx?req=21903&pgnum=42 Yeshuas Moshe 3:19].
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/lectures/897474 Rav Hershel Schachter (Shiur on Berachos #87 44b-45b, at 69:51)] 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. (However, at 70:53 he qualified his statement by saying that there can be a partial fulfillment of zimun even when not hearing the ''entire'' birkat hamazon out loud-- see earlier regarding the crucial part of 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

2025-05-23T15:33:54Z

Mpg613: Added sources and corrected typo

==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.<Ref>Magen Avraham 1:5, Kitzur Shulchan Aruch 42:5, Mishna Brurah 1:10,11</ref> The minhag is to say [[Shir HaMaalot]] at Seudot mitzvah as well.<ref>Byitzchak Yikareh of Rav Nevinsal 1:5, Piskei Teshuvot 181:14 in footnote 60. Piskei Teshuvot cites this minhag based on Hitorerut Teshuva 1:88 and others. 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 שמו 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 [https://tablet.otzar.org/#/book/61272/p/63/t/1/fs/0/start/0/end/0/c 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 O.C. 201:1, Mishna Brurah 201:4. Sefer Vkidashto (p. 173) writes that a host can honor whichever guest he likes even a non-kohen over a kohen. His proofs are Shulchan Aruch Harav 167, Biur Halacha 201, Minchat Elazar 4:49, and Mishna Halachot 3:28.</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>
##A person eating with his family is considered one eating together to be obligated in zimmun even if they aren't eating at the same table.<ref>Mishna Brurah 193:18</ref>
##People eating together at a simcha or any other occasion are considered eating together even if they aren't eating at the same table.<ref>Piskei Teshuvot 193:7</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), Piskei Teshuvot 193:7 </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 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 men ate bread together, they are supposed to add the word Elokenu in the Zimmun.<ref>Shulchan Aruch 192:1</ref>
# If seven men ate bread and three men 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 men 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>[https://hebrewbooks.org/pdfpager.aspx?req=887&pgnum=12 Sh"t Be’er 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/lectures/897474 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 ([https://www.sefaria.org/Kessef_Mishneh_on_Mishneh_Torah%2C_Blessings.5.7.3?lang=bi 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 O.C. 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. [https://itorah.com/global-search/zimun%20bread Rabbi Mansour] discussed this topic on several occasions. One time ("Can Three People Make a Zimun if One of Them Did Not Eat Bread?" on 11/24/11) he followed the Shulchan Aruch and Rav Moshe Halevi. However, in two later discussions ("What Must the Third Person Eat for Three People to Make a Zimun?" on 5/19/13 and "Must All Three People Have Eaten Bread in Order to Recite a Zimun?" on 7/9/19) he followed Rav Ovadia Yosef.</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>[https://www.sefaria.org/Shulchan_Arukh%2C_Orach_Chayim.199.7?lang=he Shulchan Aruch O.C. 199:7], [https://www.sefaria.org/Kitzur_Shulchan_Arukh.45.22?lang=he Kitzur Shulchan Aruch 45:22].

List of sources from rishonim:
*Ritva ([https://beta.hebrewbooks.org/reader/reader.aspx?sfid%3D14584%23p%3D1%26fitMode%3Dfitwidth%26hlts%3D%26ocr%3D%25D7%259E%25D7%25A6%25D7%2598%25D7%25A8%25D7%25A4%25D7%2595%25D7%25AA%2520%25D7%2595%25D7%259E%25D7%2596%25D7%259E%25 Chiddushim on Megillah 4a]; [https://beta.hebrewbooks.org/reader/reader.aspx?sfid%3D16269%23p%3D71%26fitMode%3Dfitwidth%26hlts%3D%26ocr%3D%25D7%259B%25D7%25A9%25D7%2599%25D7%25A9%2520%25D7%2596%25D7%2599%25D7%259E%25D7%2595%25D7%259F%2520%25D7%2591%25D7%2 Hilchot Brachot 7:2])

*[https://beta.hebrewbooks.org/reader/reader.aspx?sfid%3D46470%23p%3D198%26fitMode%3Dfitwidth%26hlts%3D%26ocr%3D%25D7%259E%25D7%25A6%25D7%2598%25D7%25A8%25D7%25A4%25D7%2595%25D7%25AA&sa=D&source=editors&ust=1740719330512869&usg= Raah (Brachot 45a)]

*[https://www.sefaria.org/Meiri_on_Berakhot.47b.5?lang%3Dbi%26with%3Dall%26lang2%3Den&sa=D&source=editors&ust=1740719330513197&usg=AOvVaw3lkzsFDHz2P3x5b9RV4gVq Meiri (Brachot 47b s.v. hamishnah hashlishit) in the name of some authorities (“ויש שמוסיף בה”)]

*[https://www.sefaria.org/Ran_on_Megillah.6b.11?lang=en&lookup=%D7%94%D7%9B%D7%9C%20%D7%9B%D7%A9%D7%A8%D7%99%D7%9F&with=Lexicon&lang2=en Ran (on Rif Megillah 6b s.v. hakol kesheirin)]

*[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=21359#p=92&fitMode=fitwidth&hlts=&ocr=%D7%93%D7%9C%D7%A2%D7%A6%D7%9E%D7%9F%20%D7%93%D7%95%D7%A7%D7%90%20%D7%A8%D7%A9%D7%95%D7%AA Smag (Aseh 27; in R' Farber's edition pg. 51)] in the name of the Ri

*[https://www.sefaria.org/Teshuvot_HaRosh.4.16.1?vhe%3DShe%27elot_u%27Teshuvot_haRosh,_Vilna,_1881%26lang%3Dbi&sa=D&source=editors&ust=1740719330513890&usg=AOvVaw3iu9lUfS2Q5c9VMcbIW5Td Rosh (Tshuvot HaRosh 4:16)]

*Peirushim Upsakim al haTorah leRabeinu Avigdor Tzarfati, Parshat Eikev ([https://beta.hebrewbooks.org/pdfpager.aspx?req=53035&st=&pgnum=80&hilite= Kovetz Shitot Kamai, Arachin 3a, pg. 51]-[https://beta.hebrewbooks.org/pdfpager.aspx?req=53035&st=&pgnum=81 52])

*Rabeinu Yehuda Kohen (cited in [https://www.sefaria.org/Teshuvot_Maharam%2C_Prague_Edition.227?lang=bi Shu"t Maharam MiRotenburg Prague Edition #227])
*[https://www.sefaria.org/Sefer_Mitzvot_Katan.109.2?vhe=Sefer_Mitzvot_Katan,_Kopys,_1820&qh=%D7%A9%D7%99%D7%95%D7%A6%D7%90%D7%95%D7%AA%20%D7%91%D7%96%D7%99%D7%9E%D7%95%D7%9F%20%D7%90%D7%9D%20%D7%99%D7%A8%D7%A6%D7%95 Smak Mitzva 109] (It seems that he holds it's only a ''reshut''; see Divrei Shalom ([https://he.m.wikipedia.org/wiki/%D7%A9%D7%9C%D7%95%D7%9D_%D7%99%D7%A6%D7%97%D7%A7_%D7%9E%D7%96%D7%A8%D7%97%D7%99 Rav Shalom Yitzchak Mizrachi]) Orach Chaim 2:69:5 who he originally thought that the Smak holds it's obligatory, but concludes that the more correct explanation of the Smak is that it's only a ''reshut''.)

*[https://www.sefaria.org/Tosafot_on_Berakhot.45b.3.1?lang=he Tosafot on Brachot 45b s.v. shani] (as a ''reshut'', since Tosafot hold that women are entirely exempt from zimmun).
**However, the Maharam MiRotenburg himself ([https://www.sefaria.org/Teshuvot_Maharam%2C_Prague_Edition.227?lang=bi ibid.]) seems to disagree with this point, although it's possible he just meant to make an argument within the assumption of his interlocutor Rabbeinu Yehuda ("לדידך" or "arguendo"-- for the sake of argument) but he himself really doesn't accept the point he's making.
**Tosafot Chachmei Anglia (Brachot 45b s.v. veha) seem to understand Rabbeinu Avraham ben Rav Yosef as not allowing women to join a men's zimmun ("והר"ר אברהם ב"ר יוסף הנהיג הנשים לזמן לעצמ' כשהן שלשה ואינן יכולים לסמוך על הזימון שלנו."). (This seems to be the same Rabbeinu Avraham mentioned in [https://www.sefaria.org/Tosafot_on_Berakhot.45b.3.1?lang=he Tosafot on Brachot 45b s.v. shani], although Tosafot makes no comment as to whether Rabbeinu Avraham would '''''allow''''' women to join a men's zimmun; and when Tosafot later go on to discuss women joining a men's zimmun, they make no comment that Rabbeinu Avraham would hold that women are not allowed to join a men's zimmun.)
(See further Hilchot Yom Beyom vol. 2 10:12 footnote 22 pg 306-307 who assumes that this is only a minority opinion of the [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=21359#p=92&fitMode=fitwidth&hlts=&ocr=%D7%93%D7%9C%D7%A2%D7%A6%D7%9E%D7%9F%20%D7%93%D7%95%D7%A7%D7%90%20%D7%A8%D7%A9%D7%95%D7%AA Smag and Ri]; similarly, Rav Immanuel Molekandov in [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=68385#p=271&fitMode=fitwidth&hlts=&ocr=%D7%A7%D7%98%D7%A0%D7%99%D7%9D%20%D7%9E%D7%96%D7%9E%D7%A0%D7%99%D7%9D Kovetz Menorah Badarom Gilyon 58, Adar Sheini 5784, pg 271] s.v. umei’idach claims that– at least regarding it being an '''''obligation'''''– this is a minority opinion of Smag, Ri, Raah, and Ritva [all mentioned above]. Hilchot Yom Beyom’s point is contradicted by the abovementioned sources– see especially [https://www.sefaria.org/Teshuvot_HaRosh.4.16.1?lang=he Rosh (Tshuvot, 4:16)] and [https://www.sefaria.org/Tosafot_on_Berakhot.45b.3.1?lang=he Tosafot (Berakhot 45b s.v. shani)] who he explicitly mentions as having to agree with him, who explicitly say that women may be yotzei zimmun from a man. Even Rav Molekandov’s point that women shouldn't be '''''obligated''''' in such a zimmun does not have a clear basis– once there is no prohibition for women to join such a zimmun, any opinion which would obligate 3 women in zimmun should obligate women in this case too. [Although [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=60387#p=208&fitMode=fitwidth&hlts=&ocr=%D7%9E%D7%A1%D7%AA%D7%91%D7%A8%D7%90%20%D7%9B%D7%95%D7%95%D7%AA%D7%99%D7%94 Shaar Hatziyun’s {199:9}] logic would seem to exempt women from zimmun entirely in this case, it seems that Shaar Hatziyun only meant that it’s not logical that Chazal required women to join a men’s zimmun '''''as opposed to a women’s zimmun''''', but not that it’s not logical that women can '''''ever''''' be required to join a men’s zimmun. Otherwise, the Shaar Hatziyun’s logic would run up against an explicit Shulchan Aruch {[https://www.sefaria.org/Shulchan_Arukh%2C_Orach_Chayim.199.7?lang=he 199:7]} based on the Smag and Ri, whose opinion the Shaar Hatziyun is currently discussing.])</ref>
# Women who ate together can optionally make a zimmun for themselves. The zimmun for women doesn't change whether it is three or ten or more women; either way they do not mention Hashem's name, ''Elokenu'', in the zimmun.<ref>Shulchan Aruch O.C. 199:7</ref>
# Some say that if a man ate with three women, the man may lead the zimmun.<ref>[https://www.sefaria.org/Responsa_Benei_Banim%2C_Volume_III.1?lang=he Benei Banim 3:1].</ref> However, some say that this is not allowed.<ref>Rav Shlomo Zalman Auerbach quoted in [https://www.sefaria.org/Responsa_Benei_Banim,_Volume_IV.4.9/?vhe=hebrew%7CResponsa+Benei+Banim%2C+Jerusalem+1981-2005 Benei Banim 4:4:9 s.v. beram] from Halichos Beisa. See exact quote from Halichos Beisa in Aliba Dehilcheta [https://gilyonot.jewishoffice.co.il/1pQoe7FbSchNTCCsfQX-vNYZhrJE2kHbo gilyon 33] [https://hebrewbooks.org/pdfpager.aspx?req=64133&st=&pgnum=93 pg 17] (see [https://tablet.otzar.org/#/book/151387/p/17/t/0.31053137306437261234/fs/m_hCWkf9Vli8X73f6YDWlpIcP4MMa4ZVKfhP2gX91arZ/start/6/end/9/c here] for color version of pg 17). Although Benei Banim doesn’t agree with R’ S.Z. Auerbach based on evidence from rishonim, he says it’s better not to be lenient unless necessary.</ref> (See footnote for many additional sources relating to this topic.<ref>List of sources that allow 1 man to lead a zimmun of 3 women:
*[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16100#p=117&fitMode=fitwidth&hlts=&ocr=%D7%99%D7%9B%D7%95%D7%9C%20%D7%9C%D7%91%D7%A8%D7%9A Sefer Hameorot (Brachot 45a, R' Blau ed., pg. 135)]

*Raavad (brought by [https://beta.hebrewbooks.org/pdfpager.aspx?req=14448&st=&pgnum=250&hilite= Ohel Moed, Shaar Brachot Derech 7 Netiv 1 daf 107b)]

*[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16250#p=192&fitMode=fitwidth&hlts=&ocr=%D7%90%D7%A9%D7%94%20%D7%96%D7%99%D7%9E%D7%95%D7%9F Sefer Hapardes of Rabbeinu Asher ben R’ Chaim (R' Blau ed., pg. 176)] says that a woman may lead a zimmun for 3 men.

*[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16269#p=71&fitMode=fitwidth&hlts=&ocr=%D7%9B%D7%A9%D7%99%D7%A9%20%D7%96%D7%99%D7%9E%D7%95%D7%9F%20%D7%91%D7%96%D7%9B%D7%A8%D7%99%D7%9D Hilchot Brachot of the Ritva 7:2] also says that a woman may lead a zimmun for 3 men. See also [https://www.sefaria.org/Sukkah.38a.9?lang=he&with=Ritva Ritva on Sukka 38a s.v. tanu rabanan] who seems to say the same.

*There’s room to explain the Zohar as saying that 1 man can lead a zimmun of 3 women. See [https://www.sefaria.org/Zohar_Chadash%2C_Midrash_Rut.594?vhe=Zohar_Chadash&lang=bi Zohar Chadash on Rut (§594 on Sefaria)] and the [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=14248#p=336&fitMode=fitwidth&hlts=&ocr=%D7%90%D7%91%D7%9C%20%D7%97%D7%99%D7%99%D7%91%D7%95%D7%AA%20%D7%9C%D7%A9%D7%9E%D7%95%D7%A2%20%D7%94%D7%91%D7%A8%D7%9B%D7%94%20%D7%9E%D7%A4%D7%99%20%D7%94%D7%9E%D7%91%D7%A8%D7%9A Sulam edition (pg. 133; daf 87d in the old edition)]. (However, the Matok Midevash pg. 579 explains the Zohar according to the opinion that 1 man can’t lead a zimmun of 3 women.)
Sources that '''do not''' allow 1 man to lead a zimmun of 3 women:
**[https://beta.hebrewbooks.org/pdfpager.aspx?req=14448&st=&pgnum=250&hilite= Ohel Moed (Shaar Brachot Derech 7 Netiv 1 daf 107b)] brings the Raavad’s opinion and another rishon’s opinion that disagrees with him; the Ohel Moed himself doesn’t take sides on this issue. (However it’s not entirely clear that this anonymous rishon– who’s also cited in the Sefer Hameorot mentioned above– actually holds that a man can’t lead a zimmun for 3 women. Rather, it’s possible that he simply holds that men and women can’t join together for a zimmun because of pritzut. This is in opposition to the Sefer Hameorot’s position that we are not concerned at all for the reason of pritzut in a zimmun of men and women, as long as there’s no avadim. But this exact case of 3 women and 1 man may not have been the intention of that anonymous rishon.)

**Peirushim Upsakim Al Hatorah Lerabbeinu Avigdor Tzarfati, Parshat Eikev, (can be found in [https://beta.hebrewbooks.org/pdfpager.aspx?req=53035&st=&pgnum=80&hilite= Kovetz Shitot Kamai on Arachin 3a pg. 51]-[https://beta.hebrewbooks.org/pdfpager.aspx?req=53035&st=&pgnum=81 52])— there’s room to say that he holds that 1 man can’t lead a zimmun for 3 women, since he only requires women to be yotzei from a man when there’s already 3 men making a zimmun. Seemingly even though there’s an advantage of hearing birkat hamazon from a man, this is not allowed when there’s no zimmun of 3 men. (This matter requires further study.)

**Seemingly, the [https://beta.hebrewbooks.org/pdfpager.aspx?req=32520&st=&pgnum=144&hilite= Yad Haketana (Brachot 9:15 footnote 73)] would not allow a man to be motzi women in zimmun if there aren’t 3 men there. (Since he says that women are not allowed to respond to a men's zimmun out loud, in order that it should not look like the men and women are in one group for zimmun, it would seem that he also wouldn't allow a man to lead a zimmun of 3 women when there's no zimmun of 3 men present. This in fact is the logic behind [https://www.sefaria.org/Responsa_Benei_Banim%2C_Volume_IV.4.9?vhe=hebrew|Responsa_Benei_Banim,_Jerusalem_1981-2005&lang=bi Rav Shlomo Zalman Auerbach's ruling (quoted in Benei Banim 4:4:9 s.v. beram from Halichos Beisa)] to not allow this.)
Opinions that hold that a woman can’t be motzi men in zimmun:
*[https://www.sefaria.org/Tosafot_on_Sukkah.38a.9.1?lang=he Tosafot Sukka 38a s.v. be’emet amru] (at least as it's stated in [https://www.sefaria.org/Tosafot_on_Sukkah.38a.9.1?lang=he&p2=Piskei_Tosafot_on_Sukkah.100.1&lang2=he Piskei Tosafot there])

*Ran on the Rif ([https://www.sefaria.org/Ran_on_Megillah.6b.11?vhe=Vilna_Edition&lang=he Megillah 6b in dapei haRif] and [https://www.sefaria.org/Ran_on_Sukkah.19a.5?vhe=Vilna_Edition&lang=he Sukka 19a in dapei haRif])

*Meiri [https://www.sefaria.org/Meiri_on_Berakhot.47b.5?lang=bi&with=all&lang2=en on Brachot 47b s.v. hamishna hashlishit] and [https://www.sefaria.org/Meiri_on_Sukkah.38a.9?vhe=Meiri_on_Shas&lang=he Sukka 38a]
*Chachmei Provence cited by the [https://www.sefaria.org/Meiri_on_Megillah.4a.1?vhe=Meiri_on_Shas&lang=he&with=all&lang2=he Meiri on Megillah 4a] (Even though there’s room to say that the Meiri himself was writing this point, as Rav Moshe Hershler seems to have understood [in [https://tablet.otzar.org/#/book/5281/p/20/t/17256353764821234/fs/0/start/0/end/0/c his edition of the Meiri haara 154 page 21]] it's more mashma that the Meiri is citing this from a different rishon. Even though usually the term "Chachmei Provence" is used by the Meiri in reference to the Ittur [see [https://www.sefaria.org/search?q=%D7%A4%D7%A8%D7%95%D7%91%D7%99%D7%A0%D7%A6%D7%90&tab=text&tpathFilters=Talmud%20Commentary%2FRishonim%20on%20Talmud%2FMeiri&tvar=1&tsort=relevance&svar=1&ssort=relevance here] for a list of references to “Chachmei Provence” in the Meiri”] it's possible that here he's referring to a different rishon with this terminology, or that he actually is citing a statement from the Ittur which is no longer extant.

*[https://www.sefaria.org/Chiddushei_HaRa'ah_on_Berakhot.45a.7?vhe=Perush_ha-halachot_masekhet_berakhot,_Jerusalem_2007&lang=bi Raah on Brachot 45a]

*It seems from the words of the Sefer Hamichtam (found in [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=43537#p=25&fitMode=fitwidth&hlts=&ocr=%D7%95%D7%9E%D7%95%D7%A6%D7%99%D7%90%D7%95%D7%AA%20%D7%90%D7%AA%20%D7%94%D7%90%D7%A0%D7%A9%D7%99%D7%9D%20%D7%90%D7%9D%20%D7%94%D7%99%D7%95%20%D7%99%D7%95%D7%93%D7%A2%D7%95%D7%AA%20%D7%9C%D7%A7%D7%A8%D7%95%D7%AA Kovetz Shitos Kamai on Brachot 45a, vol. 3 pg 1256]) that he held that a woman can’t be motzi men in zimmun, even though it seems from his words that he did not reach a conclusive decision as to whether women are obligated in zimmun or not (therefore his opinion is relevant even according to the Shulchan Aruch ([https://www.sefaria.org/Shulchan_Arukh%2C_Orach_Chayim.199.7?lang=bi 199:7]) who holds women are obligated in zimmun in this case where she ate with 3 men).

*It’s possible that this is the intention of the [https://www.sefaria.org/Ohr_Zarua%2C_Volume_II.369.1?ven=hebrew|Ohr_Zarua,_Zhytomyr,_1862&lang=he&with=all&lang2=he Ohr Zarua Volume II #369] (even though in [https://www.sefaria.org/Ohr_Zarua%2C_Volume_I.184.1?ven=hebrew|Ohr_Zarua,_Zhytomyr,_1862&lang=he Ohr Zarua Volume I #184] he seems to side with the opinions that women are ''always'' exempt from zimmun, it seems that his arguments here that women can’t be motzi men in zimmun are independent of his conclusion there.)
*Implication of the Rashbetz on Brachot 45a s.v. נשים ועבדים וקטנים אין מזמנין עליהן (quoted in [https://tablet.otzar.org/#/book/634498/p/75/t/1/fs/0/start/0/end/0/c Tzror Hachaim on Rambam Hilchot Brachot 5:1, printed in Osaf Medarshei Harambam edition pf Tzror Hachaim on page 75 s.v. שוב ראיתי] and in [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=55918#p=774&fitMode=fitwidth&hlts=&ocr=%D7%A9%D7%90%D7%A0%D7%99%20%D7%91%D7%A8%D7%9B%D7%AA%20%D7%96%D7%99%D7%9E%D7%95%D7%9F Meir Oz vol. 8 page 764]), who contrasts the pritzut of combining men and women to make a zimmun to a woman being '''''motzi''''' men in other mitzvot. Seemingly, he would not allow a woman to be '''''motzi''''' men in zimmun.

*Implication of [https://beta.hebrewbooks.org/pdfpager.aspx?req=32520&st=&pgnum=144&hilite= Yad Haketana (Hilchot Brachot 9:15 footnote 71-73)] as understood by [https://www.sefaria.org/Biur_Halacha.199.7.3?vhe=Biur_Halacha&lang=bi Beiur Halacha (199:7 s.v. veyotz’ot)]. (In footnote 71 he says the reason women are obligated in zimmun only when eating with 3 men is in order to show that women can't be motzi men in birkat hamazon deoraita; in footnote 72 he says a group of 3 women can't break off from a group of 3 men to make their own zimmun, rather they must be yotzei with the men's zimmun; in footnote 73 he says that women are not allowed to respond to the men's zimmun out loud, in order that it should not look like the men and women are in one group for zimmun.)

*[https://www.sefaria.org/Biur_Halacha.199.7.3?vhe=Biur_Halacha&lang=bi Beiur Halacha (199:7 s.v. veyotz’ot)]

*The [https://www.sefaria.org/Bach%2C_Orach_Chaim.689.3.1?lang=he Bach (Orach Chaim 689:1 s.v. uBaal haIttur katav mistabra)] says that according to the opinions that women are not obligated in birkat hamazon mideoraita, they can’t be motzi men in zimmun. (Seemingly he would say the same according to the Shulchan Aruch ([https://www.sefaria.org/Shulchan_Arukh%2C_Orach_Chayim.186.1?lang=bi 186:1]) that there’s a doubt whether women are obligated in birkat hamazon mideoraita— see the words of the Bach and his reference to what he writes earlier [[https://www.sefaria.org/Tur%2C_Orach_Chaim.186.1?lang=bi&with=Bach&lang2=en 186:1]]).
*[https://www.sefaria.org/Shulchan_Arukh_HaRav%2C_Orach_Chayim.186.4?lang=bi Shulchan Arukh HaRav Orach Chayim 186:4]
*[https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.199.24.1?lang=bi Kaf HaChayim Orach Chayim 199:24] (See further [https://www.sefaria.org/Penei_Yehoshua_on_Berakhot.45b.2?vhe=hebrew|Penei_Yehoshua,_Warsaw_1861&lang=he&with=all&lang2=he Penei Yehoshua on Berakhot 45b §2] s.v. Tosafot dibbur hamatchil shani & [https://beta.hebrewbooks.org/pdfpager.aspx?req=32520&st=&pgnum=144&hilite= Yad Haketana (Hilchot Brachot 9:15 footnote 71)] who touch on his idea in different contexts.)
Opinions that hold that a woman '''can''' be motzi men in zimmun:
**[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16250#p=192&fitMode=fitwidth&hlts=&ocr=%D7%90%D7%A9%D7%94%20%D7%96%D7%99%D7%9E%D7%95%D7%9F Sefer Hapardes (Rabbeinu Asher ben R' Chaim) (R' Blau ed., pg. 176)] (mentioned earlier).
**[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16269#p=71&fitMode=fitwidth&hlts=&ocr=%D7%9B%D7%A9%D7%99%D7%A9%20%D7%96%D7%99%D7%9E%D7%95%D7%9F%20%D7%91%D7%96%D7%9B%D7%A8%D7%99%D7%9D Hilchot Brachot of the Ritva 7:2] and straightforward understanding of [https://www.sefaria.org/Sukkah.38a.9?lang=he&with=Ritva Ritva on Sukka 38a s.v. tanu rabanan] (mentioned earlier). (According to the interpretation of [https://www.sefaria.org/Responsa_Benei_Banim%2C_Volume_III.1.7?lang=bi Benei Banim {3:1:7 s.v. verak}] the Ritva only allows this when there are 3 women who are making a zimmun together, not when there’s 3 men and less than 3 women. However, [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=47327#p=213&fitMode=fitwidth&hlts=&ocr= Maadanei Asher Hilchos Brachos, vol. 2, 68:3], [https://ph.yhb.org.il/category/%D7%91%D7%A8%D7%9B%D7%95%D7%AA/05-%D7%96%D7%99%D7%9E%D7%95%D7%9F/#_te01ftn4_12 Harchavot LiPeninei Halacha– Brachot], and R’ Mordechai Leib Katzenelenbogen [in his footnotes on the Mossad Harav Kook edition of Hilchot Brachot of the Ritva 7:2 footnote 3; in Iyunim Halacha Lemaaseh at the end of the sefer, §23 pg 137] seem to understand the Ritva as allowing this even when there’s only 1 woman and 3 men.)
**[https://beta.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=92 Chazon Ish (Orach Chaim 30:8)] considers this as a possibility, although he does not reach a clear conclusion on this matter. He also only considers this in a case where the men are unable to recite the bracha on their own.
</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 Sephardi 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 Sephardi, Ashkenazi, and Kattan (Sephardi) eat bread together, they may make a zimmun if the Sephardi leads. If they're ten total, consisting of eight Sephardim, and Ashkenazi, and a Kattan, they Sephardim 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 Sephardi, Ashkenazi, and Kattan eat together, they may make a zimmun and the Sephardi should be Mezamen. Moreover, Rav Shlomo Zalman Auerbach holds that if they're eight Sephardim, an Askenazi, and a Kattan, one of the Sephardim 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 [https://www.sefaria.org/Prisha%2C_Orach_Chaim.199.15.1?lang=bi&with=Tur&lang2=en Perishah (199:15)] had a Girsa in the Tur that ketanim could make their own zimmun, but the [https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.199.18.1?lang=bi 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. However, in a footnote (Birur Halacha §7) he notes that since several rishonim ([https://www.sefaria.org/Meiri_on_Berakhot.47b.5?lang=bi Meiri Brachot 47b], [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16100#p=117&fitMode=fitwidth&hlts=&ocr= Sefer Hameorot Brachot 45a], [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16242#p=147&fitMode=fitwidth&hlts=&ocr= Sefer Habatim Hilchot Brachot Shaar 6 Siman 16], [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16251#p=122&fitMode=fitwidth&hlts=&ocr= Sefer Hashulchan Hilchot Seuda Shaar 6], and simple understanding of the Tur [https://turshulchanarukh.alhatorah.org/Main/Orach_Chayyim/199.6#m7e4n6 199:6]) hold that ketanim do make their own zimmun, maybe the halacha should be like them, but he does not conclusively decide this way. Rav Moshe Mordechai Karp (Hilchos Yom Beyom, vol. 2, 10:10) holds that ketanim may make their own zimmun as a ''reshut'' (optionally), '''as long as they each say their own birkat hamazon'''. [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=20024#p=100&fitMode=fitwidth&hlts=&ocr=%D7%A7%D7%98%D7%A0%D7%99%D7%9D%20%D7%9E%D7%96%D7%9E%D7%A0%D7%99%D7%9D Benei Banim (3:27, pg 100, s.v. ach & s.v. verak], [https://www.sefaria.org/Responsa_Benei_Banim%2C_Volume_III.27.15?ven=hebrew|Responsa_Benei_Banim,_Jerusalem_1981-2005&lang=bi §15]-[https://www.sefaria.org/Responsa_Benei_Banim%2C_Volume_III.27.16?ven=hebrew|Responsa_Benei_Banim,_Jerusalem_1981-2005&lang=bi 16] on Sefaria) implies that ketanim are allowed make a zimmun, although he says that nowadays the minhag is that ketanim don't make a zimmun. [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=68385#p=271&fitMode=fitwidth&hlts=&ocr=%D7%A7%D7%98%D7%A0%D7%99%D7%9D%20%D7%9E%D7%96%D7%9E%D7%A0%D7%99%D7%9D Rav Molekandov in Kovetz Menorah Badarom Gilyon 58, Adar Sheini 5784, pg 271]-[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=68385#p=272&fitMode=fitwidth&hlts=&ocr= 272] holds that ketanim who reached the age of chinuch must make a zimmun if they eat together. Divrei Shalom ([https://he.m.wikipedia.org/wiki/%D7%A9%D7%9C%D7%95%D7%9D_%D7%99%D7%A6%D7%97%D7%A7_%D7%9E%D7%96%D7%A8%D7%97%D7%99 Rav Shalom Yitzchak Mizrachi]) Orach Chaim 2:68 says that since Hashem’s name is not mentioned in their zimmun they should make a zimmun in accordance with the stringent opinions.</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 [https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.199.21?lang=bi Kaf HaChaim (199:21)] sounds like they have to be three Gedolot. The Hebrew-English Yalkut Yosef in the footnotes quotes a [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=64496#p=352&fitMode=fitwidth&hlts=&ocr=%D7%9E%D7%96%D7%9E%D7%A0%D7%95%D7%AA Maayan Omer (1:9:31, pg 305; pg 338 in 5777 edition)] 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 [https://hebrewbooks.org/pdfpager.aspx?req=50286&pgnum=64 Kovetz MeBet Levi (Nissan 5758) pg. 64] who defends the minhag slightly.
See further regarding this minhag in [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=14515#p=14&fitMode=fitwidth&hlts=&ocr= Tzitz Eliezer 16:1:6] and [https://hebrewbooks.org/pdfpager.aspx?req=21903&pgnum=42 Yeshuas Moshe 3:19].
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/lectures/897474 Rav Hershel Schachter (Shiur on Berachos #87 44b-45b, at 69:51)] 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. (However, at 70:53 he qualified his statement by saying that there can be a partial fulfillment of zimun even when not hearing the ''entire'' birkat hamazon out loud-- see earlier regarding the crucial part of 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]]

Kriyat Shema Al HaMitah

2025-05-20T14:53:30Z

Mpg613: /* Birchat HaMapil */ Corrected typo and added links

[[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 (Tehillim 91) 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>

==Birchat 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. [https://www.torahanytime.com/#/lectures?v=60107 Rav Yitzchak Yosef Motzei Shabbat Emor 5778 min 18] said that his father's opinion changed on the matter and therefore one should recite the bracha of hamapil with shem umalchut even after chatzot.</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 ''Daily Halacha'', “Reciting "Ha'mapil" and "Hareni Mochel " Before Going to Sleep”], explained that the Syrian minhag was to say hamapil without shem umalchut in accordance with the Ben Ish Chai ([https://he.m.wikisource.org/wiki/בן_איש_חי_שנה_א_פקודי#יב Pekudei Shana 1 no. 12]).</ref>
# 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 Alot Hashachar. However, if a person is going to sleep right before Alot 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, Halacha Berurah 239:9</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>[https://hebrewbooks.org/pdfpager.aspx?req=1810&st=&pgnum=237 Betzel Hachochma 5:166]:[https://hebrewbooks.org/pdfpager.aspx?req=1810&st=&pgnum=239 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.

*See further discussion on this topic in [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=63816#p=260&fitMode=fitwidth&hlts=&ocr= Tshuvot Avigdor Halevi (Rav Avigdor Neventzal) pg. 256 Hilchot Kriat Shema Utfilat Arvit §11], [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=55022#p=23&fitMode=fitwidth&hlts=&ocr=%D7%94%D7%9E%D7%A4%D7%99%D7%9C%20%D7%9E%D7%A4%D7%9C%D7%92%20%D7%94%D7%9E%D7%A0%D7%97%D7%94 She'eirit Yaakov on Masechet Brachot (Rav Yitzchok Meir Morgenstern) pg. 23], and [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=9765#p=300&fitMode=fitwidth&hlts=&ocr=%D7%94%D7%9E%D7%A4%D7%99%D7%9C%20%D7%A4%D7%9C%D7%92%20%D7%94%D7%9E%D7%A0%D7%97%D7%94 Yisrael Vehazmanim vol. 1 siman 16 pg. 272].</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>
# Women should also recite Keriat Shema al Hamitah and the beracha of Hamapil.<ref>http://halachayomit.co.il/en/default.aspx?HalachaID=4294 </ref>

==Not Speaking after [[Kriyat Shema]] Al HaMitah==
# Once you have said קריאת שמע על המטה you shouldn’t speak, eat, or drink. 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>
# If a person said Hamapil and forgot that he didn't count sefirat haomer he can get out of bed and count. The same is true of if he forgot to daven maariv or say kiddush levana.<ref>The Chavot Yair in Mekor Chaim 239:1 Kitzur Halachot writes that if a person forgot to count sefira, daven maariv, or say kiddush levana before saying hamapil he can do so afterwards. [https://www.torahanytime.com/#/lectures?v=60107 Rav Yitzchak Yosef (Motzei Shabbat 5778 min 1-20)] explained that Rav Steinemann is quoted as saying that a person who said hamapil and forgot to count sefira should ask someone to wake them up after a half hour so that they won't make an interruption between the hamapil and sleeping and they can count when they get up. Rav Yosef argued that it was an unnecessary chumra since it is very annoying to go to sleep for only a half hour and wake up. It is permitted to count sefira after hamapil since according to most poskim hamapil is a birchat hashevach and not birchat hanehenin.</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> Gemara Shabbat 119a, 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> However, others say that you can say the regular text as long as that person didn't ask for forgiveness. Either way one shouldn't say he forgives everyone besides one person.<ref>
[https://www.torahanytime.com/#/lectures?a=61970 Rav Yitzchak Yosef (Motzei Shabbat Bahalotcha 5778 approx min 10-30)] said that one shouldn't say that one forgives everyone besides one person because that is like you are calling him to a din in shamayim which is a serious and dangerous transgression. Rather if the person never asked him forgiveness he can say the regular text and your intent is that you're not forgiving him based on the Maharsha Yoma 23a.</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)

==Links==
* [https://www.yutorah.org/lectures/lecture.cfm/739559/rabbi-aryeh-lebowitz/ten-minute-halacha-kerias-shema-al-hamita/ Ten Minute Halacha: Kerias Shema al hamita] by Rabbi Aryeh Lebowitz
* [https://www.yutorah.org/lectures/lecture.cfm/706469/rabbi-michael-taubes/kriat-shema-al-hamita-vhamapil/ Kriat Shema al Hamita Vhamapil] by Rabbi Michael Taubes
* [https://www.kolhalashon.com/New/Shiurim.aspx?Lang=Rusit&English=True&RavID=-1&ROrder=-1&FID=102447&HideMenus=False Series on Krias Shema she'al Hamita]

==Sources==
<references/>

{{Prayers}}
[[Category:Brachot]]
[[Category:Prayer]]

Zimmun

2025-05-20T01:59:05Z

Mpg613: /* Women */ added source

==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.<Ref>Magen Avraham 1:5, Kitzur Shulchan Aruch 42:5, Mishna Brurah 1:10,11</ref> The minhag is to say [[Shir HaMaalot]] at Seudot mitzvah as well.<ref>Byitzchak Yikareh of Rav Nevinsal 1:5, Piskei Teshuvot 181:14 in footnote 60. Piskei Teshuvot cites this minhag based on Hitorerut Teshuva 1:88 and others. 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 שמו 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 [https://tablet.otzar.org/#/book/61272/p/63/t/1/fs/0/start/0/end/0/c 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 O.C. 201:1, Mishna Brurah 201:4. Sefer Vkidashto (p. 173) writes that a host can honor whichever guest he likes even a non-kohen over a kohen. His proofs are Shulchan Aruch Harav 167, Biur Halacha 201, Minchat Elazar 4:49, and Mishna Halachot 3:28.</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>
##A person eating with his family is considered one eating together to be obligated in zimmun even if they aren't eating at the same table.<ref>Mishna Brurah 193:18</ref>
##People eating together at a simcha or any other occasion are considered eating together even if they aren't eating at the same table.<ref>Piskei Teshuvot 193:7</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), Piskei Teshuvot 193:7 </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 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 men ate bread together, they are supposed to add the word Elokenu in the Zimmun.<ref>Shulchan Aruch 192:1</ref>
# If seven men ate bread and three men 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 men 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>[https://hebrewbooks.org/pdfpager.aspx?req=887&pgnum=12 Sh"t Be’er 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/lectures/897474 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 ([https://www.sefaria.org/Kessef_Mishneh_on_Mishneh_Torah%2C_Blessings.5.7.3?lang=bi 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 O.C. 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. [https://itorah.com/global-search/zimun%20bread Rabbi Mansour] discussed this topic on several occasions. One time ("Can Three People Make a Zimun if One of Them Did Not Eat Bread?" on 11/24/11) he followed the Shulchan Aruch and Rav Moshe Halevi. However, in two later discussions ("What Must the Third Person Eat for Three People to Make a Zimun?" on 5/19/13 and "Must All Three People Have Eaten Bread in Order to Recite a Zimun?" on 7/9/19) he followed Rav Ovadia Yosef.</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>[https://www.sefaria.org/Shulchan_Arukh%2C_Orach_Chayim.199.7?lang=he Shulchan Aruch O.C. 199:7], [https://www.sefaria.org/Kitzur_Shulchan_Arukh.45.22?lang=he Kitzur Shulchan Aruch 45:22].

List of sources from rishonim:
*Ritva ([https://beta.hebrewbooks.org/reader/reader.aspx?sfid%3D14584%23p%3D1%26fitMode%3Dfitwidth%26hlts%3D%26ocr%3D%25D7%259E%25D7%25A6%25D7%2598%25D7%25A8%25D7%25A4%25D7%2595%25D7%25AA%2520%25D7%2595%25D7%259E%25D7%2596%25D7%259E%25 Chiddushim on Megillah 4a]; [https://beta.hebrewbooks.org/reader/reader.aspx?sfid%3D16269%23p%3D71%26fitMode%3Dfitwidth%26hlts%3D%26ocr%3D%25D7%259B%25D7%25A9%25D7%2599%25D7%25A9%2520%25D7%2596%25D7%2599%25D7%259E%25D7%2595%25D7%259F%2520%25D7%2591%25D7%2 Hilchot Brachot 7:2])

*[https://beta.hebrewbooks.org/reader/reader.aspx?sfid%3D46470%23p%3D198%26fitMode%3Dfitwidth%26hlts%3D%26ocr%3D%25D7%259E%25D7%25A6%25D7%2598%25D7%25A8%25D7%25A4%25D7%2595%25D7%25AA&sa=D&source=editors&ust=1740719330512869&usg= Raah (Brachot 45a)]

*[https://www.sefaria.org/Meiri_on_Berakhot.47b.5?lang%3Dbi%26with%3Dall%26lang2%3Den&sa=D&source=editors&ust=1740719330513197&usg=AOvVaw3lkzsFDHz2P3x5b9RV4gVq Meiri (Brachot 47b s.v. hamishnah hashlishit) in the name of some authorities (“ויש שמוסיף בה”)]

*[https://www.sefaria.org/Ran_on_Megillah.6b.11?lang=en&lookup=%D7%94%D7%9B%D7%9C%20%D7%9B%D7%A9%D7%A8%D7%99%D7%9F&with=Lexicon&lang2=en Ran (on Rif Megillah 6b s.v. hakol kesheirin)]

*[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=21359#p=92&fitMode=fitwidth&hlts=&ocr=%D7%93%D7%9C%D7%A2%D7%A6%D7%9E%D7%9F%20%D7%93%D7%95%D7%A7%D7%90%20%D7%A8%D7%A9%D7%95%D7%AA Smag (Aseh 27; in R' Farber's edition pg. 51)] in the name of the Ri

*[https://www.sefaria.org/Teshuvot_HaRosh.4.16.1?vhe%3DShe%27elot_u%27Teshuvot_haRosh,_Vilna,_1881%26lang%3Dbi&sa=D&source=editors&ust=1740719330513890&usg=AOvVaw3iu9lUfS2Q5c9VMcbIW5Td Rosh (Tshuvot HaRosh 4:16)]

*Peirushim Upsakim al haTorah leRabeinu Avigdor Tzarfati, Parshat Eikev ([https://beta.hebrewbooks.org/pdfpager.aspx?req=53035&st=&pgnum=80&hilite= Kovetz Shitot Kamai, Arachin 3a, pg. 51]-[https://beta.hebrewbooks.org/pdfpager.aspx?req=53035&st=&pgnum=81 52])

*Rabeinu Yehuda Kohen (cited in [https://www.sefaria.org/Teshuvot_Maharam%2C_Prague_Edition.227?lang=bi Shu"t Maharam MiRotenburg Prague Edition #227])
*[https://www.sefaria.org/Sefer_Mitzvot_Katan.109.2?vhe=Sefer_Mitzvot_Katan,_Kopys,_1820&qh=%D7%A9%D7%99%D7%95%D7%A6%D7%90%D7%95%D7%AA%20%D7%91%D7%96%D7%99%D7%9E%D7%95%D7%9F%20%D7%90%D7%9D%20%D7%99%D7%A8%D7%A6%D7%95 Smak Mitzva 109] (It seems that he holds it's only a ''reshut''; see Divrei Shalom ([https://he.m.wikipedia.org/wiki/%D7%A9%D7%9C%D7%95%D7%9D_%D7%99%D7%A6%D7%97%D7%A7_%D7%9E%D7%96%D7%A8%D7%97%D7%99 Rav Shalom Yitzchak Mizrachi]) Orach Chaim 2:69:5 who he originally thought that the Smak holds it's obligatory, but concludes that the more correct explanation of the Smak is that it's only a ''reshut''.)

*[https://www.sefaria.org/Tosafot_on_Berakhot.45b.3.1?lang=he Tosafot on Brachot 45b s.v. shani] (as a ''reshut'', since Tosafot hold that women are entirely exempt from zimmun).
**However, the Maharam MiRotenburg himself ([https://www.sefaria.org/Teshuvot_Maharam%2C_Prague_Edition.227?lang=bi ibid.]) seems to disagree with this point, although it's possible he just meant to make an argument within the assumption of his interlocutor Rabbeinu Yehuda ("לדידך" or "arguendo"-- for the sake of argument) but he himself really doesn't accept the point he's making.
**Tosafot Chachmei Anglia (Brachot 45b s.v. veha) seem to understand Rabbeinu Avraham ben Rav Yosef as not allowing women to join a men's zimmun ("והר"ר אברהם ב"ר יוסף הנהיג הנשים לזמן לעצמ' כשהן שלשה ואינן יכולים לסמוך על הזימון שלנו."). (This seems to be the same Rabbeinu Avraham mentioned in [https://www.sefaria.org/Tosafot_on_Berakhot.45b.3.1?lang=he Tosafot on Brachot 45b s.v. shani], although Tosafot makes no comment as to whether Rabbeinu Avraham would '''''allow''''' women to join a men's zimmun; and when Tosafot later go on to discuss women joining a men's zimmun, they make no comment that Rabbeinu Avraham would hold that women are not allowed to join a men's zimmun.)
(See further Hilchot Yom Beyom vol. 2 10:12 footnote 22 pg 306-307 who assumes that this is only a minority opinion of the [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=21359#p=92&fitMode=fitwidth&hlts=&ocr=%D7%93%D7%9C%D7%A2%D7%A6%D7%9E%D7%9F%20%D7%93%D7%95%D7%A7%D7%90%20%D7%A8%D7%A9%D7%95%D7%AA Smag and Ri]; similarly, Rav Immanuel Molekandov in [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=68385#p=271&fitMode=fitwidth&hlts=&ocr=%D7%A7%D7%98%D7%A0%D7%99%D7%9D%20%D7%9E%D7%96%D7%9E%D7%A0%D7%99%D7%9D Kovetz Menorah Badarom Gilyon 58, Adar Sheini 5784, pg 271] s.v. umei’idach claims that– at least regarding it being an '''''obligation'''''– this is a minority opinion of Smag, Ri, Raah, and Ritva [all mentioned above]. Hilchot Yom Beyom’s point is contradicted by the abovementioned sources– see especially [https://www.sefaria.org/Teshuvot_HaRosh.4.16.1?lang=he Rosh (Tshuvot, 4:16)] and [https://www.sefaria.org/Tosafot_on_Berakhot.45b.3.1?lang=he Tosafot (Berakhot 45b s.v. shani)] who he explicitly mentions as having to agree with him, who explicitly say that women may be yotzei zimmun from a man. Even Rav Molekandov’s point that women shouldn't be '''''obligated''''' in such a zimmun does not have a clear basis– once there is no prohibition for women to join such a zimmun, any opinion which would obligate 3 women in zimmun should obligate women in this case too. [Although [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=60387#p=208&fitMode=fitwidth&hlts=&ocr=%D7%9E%D7%A1%D7%AA%D7%91%D7%A8%D7%90%20%D7%9B%D7%95%D7%95%D7%AA%D7%99%D7%94 Shaar Hatziyun’s {199:9}] logic would seem to exempt women from zimmun entirely in this case, it seems that Shaar Hatziyun only meant that it’s not logical that Chazal required women to join a men’s zimmun '''''as opposed to a women’s zimmun''''', but not that it’s not logical that women can '''''ever''''' be required to join a men’s zimmun. Otherwise, the Shaar Hatziyun’s logic would run up against an explicit Shulchan Aruch {[https://www.sefaria.org/Shulchan_Arukh%2C_Orach_Chayim.199.7?lang=he 199:7]} based on the Smag and Ri, whose opinion the Shaar Hatziyun is currently discussing.])</ref>
# Women who ate together can optionally make a zimmun for themselves. The zimmun for women doesn't change whether it is three or ten or more women; either way they do not mention Hashem's name, ''Elokenu'', in the zimmun.<ref>Shulchan Aruch O.C. 199:7</ref>
# Some say that if a man ate with three women, the man may lead the zimmun.<ref>[https://www.sefaria.org/Responsa_Benei_Banim%2C_Volume_III.1?lang=he Benei Banim 3:1].</ref> However, some say that this is not allowed.<ref>Rav Shlomo Zalman Auerbach quoted in [https://www.sefaria.org/Responsa_Benei_Banim,_Volume_IV.4.9/?vhe=hebrew%7CResponsa+Benei+Banim%2C+Jerusalem+1981-2005 Benei Banim 4:4:9 s.v. beram] from Halichos Beisa. See exact quote from Halichos Beisa in Aliba Dehilcheta [https://gilyonot.jewishoffice.co.il/1pQoe7FbSchNTCCsfQX-vNYZhrJE2kHbo gilyon 33] [https://hebrewbooks.org/pdfpager.aspx?req=64133&st=&pgnum=93 pg 17] (see [https://tablet.otzar.org/#/book/151387/p/17/t/0.31053137306437261234/fs/m_hCWkf9Vli8X73f6YDWlpIcP4MMa4ZVKfhP2gX91arZ/start/6/end/9/c here] for color version of pg 17). Although Benei Banim doesn’t agree with R’ S.Z. Auerbach based on evidence from rishonim, he says it’s better not to be lenient unless necessary.</ref> (See footnote for many additional sources relating to this topic.<ref>List of sources that allow 1 man to lead a zimmun of 3 women:
*[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16100#p=117&fitMode=fitwidth&hlts=&ocr=%D7%99%D7%9B%D7%95%D7%9C%20%D7%9C%D7%91%D7%A8%D7%9A Sefer Hameorot (Brachot 45a, R' Blau ed., pg. 135]

*Raavad (brought by [https://beta.hebrewbooks.org/pdfpager.aspx?req=14448&st=&pgnum=250&hilite= Ohel Moed, Shaar Brachot Derech 7 Netiv 1 daf 107b)]

*[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16250#p=192&fitMode=fitwidth&hlts=&ocr=%D7%90%D7%A9%D7%94%20%D7%96%D7%99%D7%9E%D7%95%D7%9F Sefer Hapardes of Rabbeinu Asher ben R’ Chaim (R' Blau ed., pg. 176)] says that a woman may lead a zimmun for 3 men.

*[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16269#p=71&fitMode=fitwidth&hlts=&ocr=%D7%9B%D7%A9%D7%99%D7%A9%20%D7%96%D7%99%D7%9E%D7%95%D7%9F%20%D7%91%D7%96%D7%9B%D7%A8%D7%99%D7%9D Hilchot Brachot of the Ritva 7:2] also says that a woman may lead a zimmun for 3 men. See also [https://www.sefaria.org/Sukkah.38a.9?lang=he&with=Ritva Ritva on Sukka 38a s.v. tanu rabanan] who seems to say the same.

*There’s room to explain the Zohar as saying that 1 man can lead a zimmun of 3 women. See [https://www.sefaria.org/Zohar_Chadash%2C_Midrash_Rut.594?vhe=Zohar_Chadash&lang=bi Zohar Chadash on Rut (§594 on Sefaria)] and the [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=14248#p=336&fitMode=fitwidth&hlts=&ocr=%D7%90%D7%91%D7%9C%20%D7%97%D7%99%D7%99%D7%91%D7%95%D7%AA%20%D7%9C%D7%A9%D7%9E%D7%95%D7%A2%20%D7%94%D7%91%D7%A8%D7%9B%D7%94%20%D7%9E%D7%A4%D7%99%20%D7%94%D7%9E%D7%91%D7%A8%D7%9A Sulam edition (pg. 133; daf 87d in the old edition)]. (However, the Matok Midevash pg. 579 explains the Zohar according to the opinion that 1 man can’t lead a zimmun of 3 women.)
Sources that '''do not''' allow 1 man to lead a zimmun of 3 women:
**[https://beta.hebrewbooks.org/pdfpager.aspx?req=14448&st=&pgnum=250&hilite= Ohel Moed (Shaar Brachot Derech 7 Netiv 1 daf 107b)] brings the Raavad’s opinion and another rishon’s opinion that disagrees with him; the Ohel Moed himself doesn’t take sides on this issue. (However it’s not entirely clear that this anonymous rishon– who’s also cited in the Sefer Hameorot mentioned above– actually holds that a man can’t lead a zimmun for 3 women. Rather, it’s possible that he simply holds that men and women can’t join together for a zimmun because of pritzut. This is in opposition to the Sefer Hameorot’s position that we are not concerned at all for the reason of pritzut in a zimmun of men and women, as long as there’s no avadim. But this exact case of 3 women and 1 man may not have been the intention of that anonymous rishon.)

**Peirushim Upsakim Al Hatorah Lerabbeinu Avigdor Tzarfati, Parshat Eikev, (can be found in [https://beta.hebrewbooks.org/pdfpager.aspx?req=53035&st=&pgnum=80&hilite= Kovetz Shitot Kamai on Arachin 3a pg. 51]-[https://beta.hebrewbooks.org/pdfpager.aspx?req=53035&st=&pgnum=81 52])— there’s room to say that he holds that 1 man can’t lead a zimmun for 3 women, since he only requires women to be yotzei from a man when there’s already 3 men making a zimmun. Seemingly even though there’s an advantage of hearing birkat hamazon from a man, this is not allowed when there’s no zimmun of 3 men. (This matter requires further study.)

**Seemingly, the [https://beta.hebrewbooks.org/pdfpager.aspx?req=32520&st=&pgnum=144&hilite= Yad Haketana (Brachot 9:15 footnote 73)] would not allow a man to be motzi women in zimmun if there aren’t 3 men there. (Since he says that women are not allowed to respond to a men's zimmun out loud, in order that it should not look like the men and women are in one group for zimmun, it would seem that he also wouldn't allow a man to lead a zimmun of 3 women when there's no zimmun of 3 men present. This in fact is the logic behind [https://www.sefaria.org/Responsa_Benei_Banim%2C_Volume_IV.4.9?vhe=hebrew|Responsa_Benei_Banim,_Jerusalem_1981-2005&lang=bi Rav Shlomo Zalman Auerbach's ruling (quoted in Benei Banim 4:4:9 s.v. beram from Halichos Beisa)] to not allow this.)
Opinions that hold that a woman can’t be motzi men in zimmun:
*[https://www.sefaria.org/Tosafot_on_Sukkah.38a.9.1?lang=he Tosafot Sukka 38a s.v. be’emet amru] (at least as it's stated in [https://www.sefaria.org/Tosafot_on_Sukkah.38a.9.1?lang=he&p2=Piskei_Tosafot_on_Sukkah.100.1&lang2=he Piskei Tosafot there])

*Ran on the Rif ([https://www.sefaria.org/Ran_on_Megillah.6b.11?vhe=Vilna_Edition&lang=he Megillah 6b in dapei haRif] and [https://www.sefaria.org/Ran_on_Sukkah.19a.5?vhe=Vilna_Edition&lang=he Sukka 19a in dapei haRif])

*Meiri [https://www.sefaria.org/Meiri_on_Berakhot.47b.5?lang=bi&with=all&lang2=en on Brachot 47b s.v. hamishna hashlishit] and [https://www.sefaria.org/Meiri_on_Sukkah.38a.9?vhe=Meiri_on_Shas&lang=he Sukka 38a]
*Chachmei Provence cited by the [https://www.sefaria.org/Meiri_on_Megillah.4a.1?vhe=Meiri_on_Shas&lang=he&with=all&lang2=he Meiri on Megillah 4a] (Even though there’s room to say that the Meiri himself was writing this point, as Rav Moshe Hershler seems to have understood [in [https://tablet.otzar.org/#/book/5281/p/20/t/17256353764821234/fs/0/start/0/end/0/c his edition of the Meiri haara 154 page 21]] it's more mashma that the Meiri is citing this from a different rishon. Even though usually the term "Chachmei Provence" is used by the Meiri in reference to the Ittur [see [https://www.sefaria.org/search?q=%D7%A4%D7%A8%D7%95%D7%91%D7%99%D7%A0%D7%A6%D7%90&tab=text&tpathFilters=Talmud%20Commentary%2FRishonim%20on%20Talmud%2FMeiri&tvar=1&tsort=relevance&svar=1&ssort=relevance here] for a list of references to “Chachmei Provence” in the Meiri”] it's possible that here he's referring to a different rishon with this terminology, or that he actually is citing a statement from the Ittur which is no longer extant.

*[https://www.sefaria.org/Chiddushei_HaRa'ah_on_Berakhot.45a.7?vhe=Perush_ha-halachot_masekhet_berakhot,_Jerusalem_2007&lang=bi Raah on Brachot 45a]

*It seems from the words of the Sefer Hamichtam (found in [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=43537#p=25&fitMode=fitwidth&hlts=&ocr=%D7%95%D7%9E%D7%95%D7%A6%D7%99%D7%90%D7%95%D7%AA%20%D7%90%D7%AA%20%D7%94%D7%90%D7%A0%D7%A9%D7%99%D7%9D%20%D7%90%D7%9D%20%D7%94%D7%99%D7%95%20%D7%99%D7%95%D7%93%D7%A2%D7%95%D7%AA%20%D7%9C%D7%A7%D7%A8%D7%95%D7%AA Kovetz Shitos Kamai on Brachot 45a, vol. 3 pg 1256]) that he held that a woman can’t be motzi men in zimmun, even though it seems from his words that he did not reach a conclusive decision as to whether women are obligated in zimmun or not (therefore his opinion is relevant even according to the Shulchan Aruch ([https://www.sefaria.org/Shulchan_Arukh%2C_Orach_Chayim.199.7?lang=bi 199:7]) who holds women are obligated in zimmun in this case where she ate with 3 men).

*It’s possible that this is the intention of the [https://www.sefaria.org/Ohr_Zarua%2C_Volume_II.369.1?ven=hebrew|Ohr_Zarua,_Zhytomyr,_1862&lang=he&with=all&lang2=he Ohr Zarua Volume II #369] (even though in [https://www.sefaria.org/Ohr_Zarua%2C_Volume_I.184.1?ven=hebrew|Ohr_Zarua,_Zhytomyr,_1862&lang=he Ohr Zarua Volume I #184] he seems to side with the opinions that women are ''always'' exempt from zimmun, it seems that his arguments here that women can’t be motzi men in zimmun are independent of his conclusion there.)
*Implication of the Rashbetz on Brachot 45a s.v. נשים ועבדים וקטנים אין מזמנין עליהן (quoted in [https://tablet.otzar.org/#/book/634498/p/75/t/1/fs/0/start/0/end/0/c Tzror Hachaim on Rambam Hilchot Brachot 5:1, printed in Osaf Medarshei Harambam edition pf Tzror Hachaim on page 75 s.v. שוב ראיתי] and in [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=55918#p=774&fitMode=fitwidth&hlts=&ocr=%D7%A9%D7%90%D7%A0%D7%99%20%D7%91%D7%A8%D7%9B%D7%AA%20%D7%96%D7%99%D7%9E%D7%95%D7%9F Meir Oz vol. 8 page 764]), who contrasts the pritzut of combining men and women to make a zimmun to a woman being '''''motzi''''' men in other mitzvot. Seemingly, he would not allow a woman to be '''''motzi''''' men in zimmun.

*Implication of [https://beta.hebrewbooks.org/pdfpager.aspx?req=32520&st=&pgnum=144&hilite= Yad Haketana (Hilchot Brachot 9:15 footnote 71-73)] as understood by [https://www.sefaria.org/Biur_Halacha.199.7.3?vhe=Biur_Halacha&lang=bi Beiur Halacha (199:7 s.v. veyotz’ot)]. (In footnote 71 he says the reason women are obligated in zimmun only when eating with 3 men is in order to show that women can't be motzi men in birkat hamazon deoraita; in footnote 72 he says a group of 3 women can't break off from a group of 3 men to make their own zimmun, rather they must be yotzei with the men's zimmun; in footnote 73 he says that women are not allowed to respond to the men's zimmun out loud, in order that it should not look like the men and women are in one group for zimmun.)

*[https://www.sefaria.org/Biur_Halacha.199.7.3?vhe=Biur_Halacha&lang=bi Beiur Halacha (199:7 s.v. veyotz’ot)]

*The [https://www.sefaria.org/Bach%2C_Orach_Chaim.689.3.1?lang=he Bach (Orach Chaim 689:1 s.v. uBaal haIttur katav mistabra)] says that according to the opinions that women are not obligated in birkat hamazon mideoraita, they can’t be motzi men in zimmun. (Seemingly he would say the same according to the Shulchan Aruch ([https://www.sefaria.org/Shulchan_Arukh%2C_Orach_Chayim.186.1?lang=bi 186:1]) that there’s a doubt whether women are obligated in birkat hamazon mideoraita— see the words of the Bach and his reference to what he writes earlier [[https://www.sefaria.org/Tur%2C_Orach_Chaim.186.1?lang=bi&with=Bach&lang2=en 186:1]]).
*[https://www.sefaria.org/Shulchan_Arukh_HaRav%2C_Orach_Chayim.186.4?lang=bi Shulchan Arukh HaRav Orach Chayim 186:4]
*[https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.199.24.1?lang=bi Kaf HaChayim Orach Chayim 199:24] (See further [https://www.sefaria.org/Penei_Yehoshua_on_Berakhot.45b.2?vhe=hebrew|Penei_Yehoshua,_Warsaw_1861&lang=he&with=all&lang2=he Penei Yehoshua on Berakhot 45b §2] s.v. Tosafot dibbur hamatchil shani & [https://beta.hebrewbooks.org/pdfpager.aspx?req=32520&st=&pgnum=144&hilite= Yad Haketana (Hilchot Brachot 9:15 footnote 71)] who touch on his idea in different contexts.)
Opinions that hold that a woman '''can''' be motzi men in zimmun:
**[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16250#p=192&fitMode=fitwidth&hlts=&ocr=%D7%90%D7%A9%D7%94%20%D7%96%D7%99%D7%9E%D7%95%D7%9F Sefer Hapardes (Rabbeinu Asher ben R' Chaim) (R' Blau ed., pg. 176)] (mentioned earlier).
**[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16269#p=71&fitMode=fitwidth&hlts=&ocr=%D7%9B%D7%A9%D7%99%D7%A9%20%D7%96%D7%99%D7%9E%D7%95%D7%9F%20%D7%91%D7%96%D7%9B%D7%A8%D7%99%D7%9D Hilchot Brachot of the Ritva 7:2] and straightforward understanding of [https://www.sefaria.org/Sukkah.38a.9?lang=he&with=Ritva Ritva on Sukka 38a s.v. tanu rabanan] (mentioned earlier). (According to the interpretation of [https://www.sefaria.org/Responsa_Benei_Banim%2C_Volume_III.1.7?lang=bi Benei Banim {3:1:7 s.v. verak}] the Ritva only allows this when there are 3 women who are making a zimmun together, not when there’s 3 men and less than 3 women. However, [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=47327#p=213&fitMode=fitwidth&hlts=&ocr= Maadanei Asher Hilchos Brachos, vol. 2, 68:3], [https://ph.yhb.org.il/category/%D7%91%D7%A8%D7%9B%D7%95%D7%AA/05-%D7%96%D7%99%D7%9E%D7%95%D7%9F/#_te01ftn4_12 Harchavot LiPeninei Halacha– Brachot], and R’ Mordechai Leib Katzenelenbogen [in his footnotes on the Mossad Harav Kook edition of Hilchot Brachot of the Ritva 7:2 footnote 3; in Iyunim Halacha Lemaaseh at the end of the sefer, §23 pg 137] seem to understand the Ritva as allowing this even when there’s only 1 woman and 3 men.)
**[https://beta.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=92 Chazon Ish (Orach Chaim 30:8)] considers this as a possibility, although he does not reach a clear conclusion on this matter. He also only considers this in a case where the men are unable to recite the bracha on their own.
</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 Sephardi 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 Sephardi, Ashkenazi, and Kattan (Sephardi) eat bread together, they may make a zimmun if the Sephardi leads. If they're ten total, consisting of eight Sephardim, and Ashkenazi, and a Kattan, they Sephardim 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 Sephardi, Ashkenazi, and Kattan eat together, they may make a zimmun and the Sephardi should be Mezamen. Moreover, Rav Shlomo Zalman Auerbach holds that if they're eight Sephardim, an Askenazi, and a Kattan, one of the Sephardim 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 [https://www.sefaria.org/Prisha%2C_Orach_Chaim.199.15.1?lang=bi&with=Tur&lang2=en Perishah (199:15)] had a Girsa in the Tur that ketanim could make their own zimmun, but the [https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.199.18.1?lang=bi 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. However, in a footnote (Birur Halacha §7) he notes that since several rishonim ([https://www.sefaria.org/Meiri_on_Berakhot.47b.5?lang=bi Meiri Brachot 47b], [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16100#p=117&fitMode=fitwidth&hlts=&ocr= Sefer Hameorot Brachot 45a], [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16242#p=147&fitMode=fitwidth&hlts=&ocr= Sefer Habatim Hilchot Brachot Shaar 6 Siman 16], [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16251#p=122&fitMode=fitwidth&hlts=&ocr= Sefer Hashulchan Hilchot Seuda Shaar 6], and simple understanding of the Tur [https://turshulchanarukh.alhatorah.org/Main/Orach_Chayyim/199.6#m7e4n6 199:6]) hold that ketanim do make their own zimmun, maybe the halacha should be like them, but he does not conclusively decide this way. Rav Moshe Mordechai Karp (Hilchos Yom Beyom, vol. 2, 10:10) holds that ketanim may make their own zimmun as a ''reshut'' (optionally), '''as long as they each say their own birkat hamazon'''. [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=20024#p=100&fitMode=fitwidth&hlts=&ocr=%D7%A7%D7%98%D7%A0%D7%99%D7%9D%20%D7%9E%D7%96%D7%9E%D7%A0%D7%99%D7%9D Benei Banim (3:27, pg 100, s.v. ach & s.v. verak], [https://www.sefaria.org/Responsa_Benei_Banim%2C_Volume_III.27.15?ven=hebrew|Responsa_Benei_Banim,_Jerusalem_1981-2005&lang=bi §15]-[https://www.sefaria.org/Responsa_Benei_Banim%2C_Volume_III.27.16?ven=hebrew|Responsa_Benei_Banim,_Jerusalem_1981-2005&lang=bi 16] on Sefaria) implies that ketanim are allowed make a zimmun, although he says that nowadays the minhag is that ketanim don't make a zimmun. [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=68385#p=271&fitMode=fitwidth&hlts=&ocr=%D7%A7%D7%98%D7%A0%D7%99%D7%9D%20%D7%9E%D7%96%D7%9E%D7%A0%D7%99%D7%9D Rav Molekandov in Kovetz Menorah Badarom Gilyon 58, Adar Sheini 5784, pg 271]-[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=68385#p=272&fitMode=fitwidth&hlts=&ocr= 272] holds that ketanim who reached the age of chinuch must make a zimmun if they eat together. Divrei Shalom ([https://he.m.wikipedia.org/wiki/%D7%A9%D7%9C%D7%95%D7%9D_%D7%99%D7%A6%D7%97%D7%A7_%D7%9E%D7%96%D7%A8%D7%97%D7%99 Rav Shalom Yitzchak Mizrachi]) Orach Chaim 2:68 says that since Hashem’s name is not mentioned in their zimmun they should make a zimmun in accordance with the stringent opinions.</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 [https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.199.21?lang=bi Kaf HaChaim (199:21)] sounds like they have to be three Gedolot. The Hebrew-English Yalkut Yosef in the footnotes quotes a [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=64496#p=352&fitMode=fitwidth&hlts=&ocr=%D7%9E%D7%96%D7%9E%D7%A0%D7%95%D7%AA Maayan Omer (1:9:31, pg 305; pg 338 in 5777 edition)] 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 [https://hebrewbooks.org/pdfpager.aspx?req=50286&pgnum=64 Kovetz MeBet Levi (Nissan 5758) pg. 64] 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/lectures/897474 Rav Hershel Schachter (Shiur on Berachos #87 44b-45b, at 69:51)] 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. (However, at 70:53 he qualified his statement by saying that there can be a partial fulfillment of zimun even when not hearing the ''entire'' birkat hamazon out loud-- see earlier regarding the crucial part of 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]]

Kriyat Shema Al HaMitah

2025-05-20T00:52:48Z

Mpg613: /* Birchat HaMapil */ added sources

[[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 (Tehillim 91) 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>

==Birchat 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. [https://www.torahanytime.com/#/lectures?v=60107 Rav Yitzchak Yosef Motzei Shabbat Emor 5778 min 18] said that his father's opinion changed on the matter and therefore one should recite the bracha of hamapil with shem umalchut even after chatzot.</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>
# 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 Alot Hashachar. However, if a person is going to sleep right before Alot 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, Halacha Berurah 239:9</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>[https://hebrewbooks.org/pdfpager.aspx?req=1810&st=&pgnum=237 Betzel Chachma 5:166]:[https://hebrewbooks.org/pdfpager.aspx?req=1810&st=&pgnum=239 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.

* See further discussion on this topic in [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=63816#p=260&fitMode=fitwidth&hlts=&ocr= Tshuvot Avigdor Halevi (Rav Avigdor Neventzal) pg. 256 Hilchot Kriat Shema Utfilat Arvit §11], [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=55022#p=23&fitMode=fitwidth&hlts=&ocr=%D7%94%D7%9E%D7%A4%D7%99%D7%9C%20%D7%9E%D7%A4%D7%9C%D7%92%20%D7%94%D7%9E%D7%A0%D7%97%D7%94 She'eirit Yaakov on Masechet Brachot (Rav Yitzchok Meir Morgenstern) pg. 23], and [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=9765#p=300&fitMode=fitwidth&hlts=&ocr=%D7%94%D7%9E%D7%A4%D7%99%D7%9C%20%D7%A4%D7%9C%D7%92%20%D7%94%D7%9E%D7%A0%D7%97%D7%94 Yisrael Vehazmanim vol. 1 siman 16 pg. 272].</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>
# Women should also recite Keriat Shema al Hamitah and the beracha of Hamapil.<ref>http://halachayomit.co.il/en/default.aspx?HalachaID=4294 </ref>

==Not Speaking after [[Kriyat Shema]] Al HaMitah==
# Once you have said קריאת שמע על המטה you shouldn’t speak, eat, or drink. 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>
# If a person said Hamapil and forgot that he didn't count sefirat haomer he can get out of bed and count. The same is true of if he forgot to daven maariv or say kiddush levana.<ref>The Chavot Yair in Mekor Chaim 239:1 Kitzur Halachot writes that if a person forgot to count sefira, daven maariv, or say kiddush levana before saying hamapil he can do so afterwards. [https://www.torahanytime.com/#/lectures?v=60107 Rav Yitzchak Yosef (Motzei Shabbat 5778 min 1-20)] explained that Rav Steinemann is quoted as saying that a person who said hamapil and forgot to count sefira should ask someone to wake them up after a half hour so that they won't make an interruption between the hamapil and sleeping and they can count when they get up. Rav Yosef argued that it was an unnecessary chumra since it is very annoying to go to sleep for only a half hour and wake up. It is permitted to count sefira after hamapil since according to most poskim hamapil is a birchat hashevach and not birchat hanehenin.</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> Gemara Shabbat 119a, 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> However, others say that you can say the regular text as long as that person didn't ask for forgiveness. Either way one shouldn't say he forgives everyone besides one person.<ref>
[https://www.torahanytime.com/#/lectures?a=61970 Rav Yitzchak Yosef (Motzei Shabbat Bahalotcha 5778 approx min 10-30)] said that one shouldn't say that one forgives everyone besides one person because that is like you are calling him to a din in shamayim which is a serious and dangerous transgression. Rather if the person never asked him forgiveness he can say the regular text and your intent is that you're not forgiving him based on the Maharsha Yoma 23a.</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)

==Links==
* [https://www.yutorah.org/lectures/lecture.cfm/739559/rabbi-aryeh-lebowitz/ten-minute-halacha-kerias-shema-al-hamita/ Ten Minute Halacha: Kerias Shema al hamita] by Rabbi Aryeh Lebowitz
* [https://www.yutorah.org/lectures/lecture.cfm/706469/rabbi-michael-taubes/kriat-shema-al-hamita-vhamapil/ Kriat Shema al Hamita Vhamapil] by Rabbi Michael Taubes
* [https://www.kolhalashon.com/New/Shiurim.aspx?Lang=Rusit&English=True&RavID=-1&ROrder=-1&FID=102447&HideMenus=False Series on Krias Shema she'al Hamita]

==Sources==
<references/>

{{Prayers}}
[[Category:Brachot]]
[[Category:Prayer]]

Birkat Halevana

2025-05-14T21:39:01Z

Mpg613: added links and made light edits of sources

{{Done}}[[File:Moon_phases.gif|thumb|Phases of the moon]]
During the beginning of the lunar month the moon is situated between the earth and the sun, thus causing the illuminated side of the moon to face away from the earth. A few days into the new month, the moon makes its appearance gradually until it reaches its fullness, when it then wanes again. Our Sages instituted that upon seeing the moon at its first stages after renewal one is to recite a blessing called '''Birkat Halevana''' (Hebrew: ברכת הלבנה, tran. ''Blessing of The Moon)'', or '''Kiddush Levana''' (Hebrew: ''קידוש לבנה'', trans. ''Sanctification of the Moon).''<ref>Some Ashkenazic greats termed this blessing "Kiddush Halevana, see for instance Maharil (Rosh Chodesh, Siman 9) and Rama 426:2. Rabbi Yosef Qafih (The Guide for the Perplexed, 2:5 fn. 15) however, writes that the name "Birkat Halevana" is more correct as that is what is found in all earlier sources. See Hegyonei Haparsha Shemot (p. 132) who documents that the Or Zaruah (456), Shibolei Haleket (167) and Tur (426) all use the title B''irkat Halevana'', as opposed to the Eshkol (Birchot Hodah 23:3) and Maharil (Rosh Chodesh) who termed it K''iddush Levana''. In explaining the term this latter term, he cites the To'ameha Chaim (37) who brings that Midrash Rabba (Shemos Rabba 15) states that God gave the Jewish people the moon as his betrothal gift, with that he explains that this term highlights the relationship between God and the Jewish people which is comparable to an Halachic marriage, ''[[kiddushin]]''. </ref>

This monthly ritual is performed outdoors at night in the first half of the month, in which this blessing along with a series of additional prayers are recited for the new moon.

The source of this blessing appears in the Talmud (Sanhedrin 42a) where the sages equate one who blesses the new moon on its proper time to one who greets the Divine Presence.<ref>Sanhedrin 42a. See Divrei Yatziv (Orach Chaim 278) for a discussion as to why this blessing is only first introduced here. </ref> The commentators explain that by reciting this blessing of the new moon, one in essence recalls that it is God who created the universe, and this realization in turn is tantamount to experiencing the Divine Presence.<ref>Levush (426:1) explains that this blessing was specifically designated to the moon over other stars or planets because it is the moon that is closest to us on earth, easily enabling us to constantly recognize God's control over the universe. Aruch Hashulchan 426:2 also cites this reason. C.f. Sefer Hachinuch 403 for a similar idea. Alternatively, Hegyonei Haparsha (Shemot p. 133) quotes To'ameha Chayim (Rosh Chodesh n. 8) that the moon is awarded this blessing as an appeasement for its minimization by God at the beginning of creation (See Rashi Beresheet 1:16). </ref>

Another aspect of this ritual is in order for us to internalize a significant lesson that emerges when comparing the history of the Nation of Israel and the cycle of the moon: just as the moon is "reborn" after a period of its decrease and extinction, so too, our nations decline will end and its light will once again radiate in full vibrancy. This ritual in effect instills in our hearts this much-needed message of hope.<ref>Rama 426 citing Rabbeinu Bahya (Parashas Vayeshev) </ref>

==Basics==

#Since this blessing involves greeting the Divine Presence, it is most proper, when possible, for it to be recited while standing. <ref>Gemara Sanhedrin 42a, Shulchan Aruch Orach Chaim 426. The Gemara relates that Mereimar and Mar Zutra in their later years would be supported by their attendants in order to recite this blessing while standing. See Rashi there. </ref> When not feasible (eg. a elderly or sick person), this blessing may be recited in a sitting position.<ref>Ya'alkut Yosef 426:11</ref>
#It is also preferable, when possible, that this blessing not be recited indoors but, rather, outdoors under open skies, as is the way to go greet someone of prominent stature. <ref>Shiltei Ha'giborim (Berachos 189:3), Bach Orach Chaim 426 and Teshuvos HaBach (no. 80)</ref> Preferably one should also not be positioned beneath a roof or overhang.<ref>Rama Orach Chaim 426:4 with Mishnah Brurah (426:21) and Ya'alkut Yosef (426:26). Orchos Rabbenu (v. 1 p. 178) however, brings from the Chazon Ish that this optimal condition is only to refrain from its recital in indoor structures, but, once outside, one may recite the blessing under an overhang. See Responsa Yaskil Avdi (vol. 8 no. 38) and Ya'alkut Yosef (Shabbat vol. 5, pg. 332) for a discussion regarding its recital under a tree branch, and Mishnah Berura Dirshu (42) regarding its recital under an umbrella. </ref> When not feasible, this recommended condition may be waived, provided the moon's illumination is visible indoors to the reciter (eg. through a window or door). <ref>Bach Orach Chaim 426 with Mishnah Berurah (426:21). </ref>
#It is proper to be clothed with dignity while reciting this blessing, as one would dress before greeting someone of prominent stature. Some have the custom to wear special Shabbat garments, even while reciting this blessing during an ordinary weekday. <ref>Tractate Sofrim (20) makes reference to the importance of being well dressed during this ritual. See Hagaos Maimoniyos (Hilchos Berachos 10:16) who relates that his teacher Rabbi Meir of Rothenburg had the custom to wear Shabbos clothes before the recital of this blessing, even if he preformed it during the weekday. Pri Chadash Orach Chaim 426:???? brings this, and suggests that we at the very least be meticulous of wearing the special Shabbos hat. See Mishnah Berurah (426:7) however, who observed that widespread custom is to no longer to be careful in this latter stringency. See also Ya'alkut Yosef Shabbat vol. 5, pg. 318). </ref>
#Since this ritual involves such great allusion the ultimate convalesce of our nation, it is customary to break into frolic dance after its completion. <ref>Meiri Sanhedrin 42a, Darchei Moshe Orach Chaim 426, Rama Orach Chaim 426:2 further analogizes this ritual in effect to a ceremony of ultimate matrimony between God and the Nation of Israel. (Teshuvot Vehanhagot (1:203) quotes Rabbi Betzalel Stern who points out that this is the only place we find the Rama interestingly recommending dancing.) See Shaar Hatziyun (Orach Chaim 426:12) explains that we do not recite this blessing on Friday night because this ritual is accustomed to be coupled with dancing, which is forbidden on Shabbos. </ref>

==When It Should Be Said==
#According to Ashkenazim, one may recite the Bracha three days after the molad; however, according to Sephardim, in general, one should wait until seven days after the molad.<ref>Shulchan Aruch Orach Chaim 426:4 writes that one shouldn’t recite Birkat Halevana until seven days have passed from the molad based on the Shaarei Orah. However, the Bach on Orach Chaim 426 rules like the Rabbenu Yonah who says that one may say it after three days. Taz, Orach Chaim 426:3, Magen Avraham 426:13, Aruch HaShulchan, Orach Chaim 426:13, and Mishna Brurah 426:20 agree with the Bach. Shu”t Yabia Omer 6:38(1) rules like Shulchan Aruch but adds that if Motzei [[Shabbat]] is a few hours less than seven days one may say it and in places where the majority of the month is cloudy one may say it after three days.

The [https://beta.hebrewbooks.org/pdfpager.aspx?req=65783&st=&pgnum=346 Levana Bechidushah (Rav Aharon Shub) page 320] says that the shiur of 3 days to wait to begin saying kiddush levana is based on the time in Yerushalayim, so practically the time would have to be adjusted to each place. According to this, the calculation is as follows (based on [https://images.shulcloud.com/53/uploads/2-7-25/Shvat5785.pdf Rabbi Mordechai Premock’s calendar]):

Jerusalem Solar Time is 21 minutes later than Jerusalem Standard time (which is the time used for the molad). So after subtracting 21 minutes from Jerusalem Solar Time, the time can be adjusted to the time zone one is currently in. For example, Eastern Standard Time would be 7 hours earlier than Jerusalem Standard Time.

(All of the above calculations do not take Daylight Savings into account. See [https://ezrastorah.org/calendar5783/new_moon.pdf here].)</ref> In this context, days are counted as 24 hour periods.<ref>Mishna Brurah 426:17 clarifies that for this halacha days are counted as 24 hour periods and not from sunset to sunset.</ref> It is proper to wait until Motzei [[Shabbat]] (Saturday night) to recite Birkat Halevana.<ref>Masechet Sofrim 19:10 (in some versions 20:1) writes that one should say Birkat Halevana specifically on Motzei [[Shabbat]]. However, Rabbenu Yonah ([[Brachot]] 21a) quotes some who say this, rejects it, and concludes that one can say it anytime after three days. Bet Yosef Orach Chaim 426:2 writes that probably Rabbenu Yonah didn’t have this girsa in Maasechet Sofrim. Shulchan Aruch, Orach Chaim 426:2 rules that one should recite Birkat Halevana on Motzei [[Shabbat]]; however, the Biur HaGra, Orach Chaim 426:2 cites the Gemara Yevamot 39a which says that we don’t delay performing [[Mitzvot]]. The Mishna Brurah 426:20 rules that it’s proper to wait until Motzei [[Shabbat]], but there is what to rely on to say it earlier. Additionally, in the winter and rainy months, those who are zealous to say it early are praiseworthy. Rama Orach Chaim 426:2 writes that if Motzei [[Shabbat]] is the eleventh night from the molad, one doesn’t have to wait until Motzei [[Shabbat]], because it’s possible it will be cloudy the following four nights.</ref>
#If the bracha was said on the first night, one is yotzei bedieved (therefore it may not be repeated)<ref>Hilchos Chag Bechag on Rosh Chodesh and Kiddush Levana, 13:19, pg. 283.</ref>; some say that in such a case it's preferable to be yotzei the bracha with someone else after 3 days.<ref>Hilchos Chag Bechag on Rosh Chodesh and Kiddush Levana, 13:19, footnote 52, pg. 283, in the name of Rav Sraya Deblitzky in Zeh Hashulchan vol. 2 siman 128. (See further on this point in [https://hebrewbooks.org/pdfpager.aspx?req=19415&st=&pgnum=56 Rav David Arama on Rambam Hilchot Brachot 10:17 הגה"ה s.v. balayla] and [https://hebrewbooks.org/pdfpager.aspx?req=921&st=&pgnum=255 Igros Moshe Choshen Mishpat 2:47:2 s.v. umistaber].)</ref>
#During the month of Tishrei, Birkat Halevana isn't recited prior to [[Yom Kippur]]; rather it should be said right after [[Yom Kippur]].<ref>Rama, Orach Chaim 426:2. The Beiur Halacha (s.v. sham d"h v'lo kodem), however, does quote the opinion of the Levush that by Yom Kippur, as opposed to Tisha B'Av, Birkat Halevana ''should'' be said ''before'' Yom Kippur as even one merit (one mitzvah) may tip the scales towards the positive during this period of judgement. He notes that this seems to be the opinion of the Beis Meir as well.</ref>
# During the month of Av, most have the minhag not to say [[Kiddush Levana]] prior to [[Tisha BeAv]].<ref>Rama Orach Chaim 426:2, 551:8, Birkei
Yosef 559:8,Kaf Hachaim 551:8:117, [https://he.wikisource.org/wiki/%D7%91%D7%90%22%D7%97_%D7%A9%D7%A0%D7%94_%D7%A8%D7%90%D7%A9%D7%95%D7%A0%D7%94_%D7%93%D7%91%D7%A8%D7%99%D7%9D#%D7%9B%D7%97 Ben Ish Chai (I Devarim §28)]</ref> Some say that it shouldn't be said right after [[Tisha BeAv]], but in the next few days.<ref>Rama, Orach Chaim 426:2, Mishna Brurah 426:10. However, Ish Matzliach footnote 3 ad loc. says that the Minhag in most places is to recite it on Motzaei Tisha B'av 

*Halichot Shlomo (Tefillah ch. 15, n. 22) records Rav Shlomo Zalman's minhag to recite [[Kiddush Levana]] after three full days even during the months of Tishrei and Av. See Aruch Hashulchan Orach Chaim 551:22 and Maaseh Rav 159.</ref>
# One may recite Birkat Halevana until 15 days after the molad, however, on the 16th day one should recite it without [[Shem UMalchut]]. Some say that one may only say it until 14¾ days after the molad.<ref>Shulchan Aruch Orach Chaim 426:3 rules like the opinion of Nehardai in Gemara Sanhedrin 41b who say that one has 15 complete days. Chazon Ovadia, Chanuka p. 349 agrees, unlike the opinion of the Rav Pe'alim. However, the Rama Orach Chaim 426:3 writes that one may only say it up to half of 29 days, 12 hours, and 793 chalakim. [https://www.sefaria.org/Biur_Halacha.426.3.1?lang=bi Beiur Halacha s.v. VeLo tet zayin bichlal] writes that if one is in such a situation where half of 29 days, 12 hours, 793 chalakim passed and 15 days have not, there is what to rely on to say the Bracha. Beiur Halacha adds that if it is the 16th day one should say it without [[Shem UMalchut]]. Sh”t Yabia Omer 6:38 agrees with the Beiur Halacha that on the 16th day one should say it without [[Shem UMalchut]]. </ref> A chart of the time of the upcoming molads is printed here (see note for calculation)<ref>Rambam ([[Kiddush]] HaChodesh 6:3) writes that from one Molad (the approximate time when the moon is closest to the sun in the sky and cannot be seen) to the next is 29 days, 12 hours, and 793 chalakim (and there's 1080 chalakim in an hour). The Rambam 6:8 also writes that the time with which to begin to calculate the Molads from the beginning of creation is the 2nd day, 5 hours, and 204 chelakim. To calculate the Molad of [[Rosh Chodesh]] Tishrei 5773, first let us calculate the number of months which passed from creation and then add the appropriate time for each month. Although there are 12 months in a regular year because there are 7 leap years in a 19 year cycle, there is an average of 12.3684 lunar months a year. By Tishrei 5773, 5772 complete years have passed, meaning that 71390 complete months have passed since creation. The chelakim for the molad of Tishrei 5773 should be 1034 (i.e. 204 + (71390 * 793) modulo 1080) which is equal to 57 minutes and 8 chelakim. Making similar calculations leads to conclude that the Molad for Tishrei 5773 is 1am (i.e. 5+12*71390+(204+71930*793-1034)/1080) mod 24 starting from 6pm) Sunday (i.e. 2+1*71390+(909103-37879)/24 mod 7). The other months can then be calculated from that starting point by either adding or subtracting the interval for each month (1 day, 12 hours, 793 chelakim. To confirm these calculations, one can check the [http://www.chabad.org/library/article_cdo/aid/216238/jewish/Molad-Times.htm Chabad.org page of Molad times]. For more explanation of Molad calculation and how the calendar works, see David Pahmer, ''[https://tablet.otzar.org/#/book/167511/p/116/t/1/fs/0/start/0/end/0/c Cheshbon Zeman Kiddush Levana]'' [https://tablet.otzar.org/#/book/167511/p/116/t/1/fs/0/start/0/end/0/c (Ohr HaMizrach 51 1-2, pp. 120, Tishrei 5766)] and [https://www.yutorah.org/lectures/lecture.cfm/896300/rabbi-david-pahmer/kiddush-hachodesh/ Kiddush HaChodesh] on YUTorah.

(See the above article in Ohr HaMizrach [https://tablet.otzar.org/#/book/167511/p/125/t/1/fs/0/start/0/end/0/c page 129] where Rav Hershel Schachter is cited by Rabbi Pahmer as agreeing that if one knows the actual time of the full moon, this should be relied on instead of the calculation of 14¾ days after the molad. See more on this point in [https://hebrewbooks.org/pdfpager.aspx?req=9259&st=&pgnum=385 Yeshuos Yaakov at the end of siman 426 in the tshuva of his grandson Rav Tzvi Hirsh Orenstein, daf 4c s.v. Vehinei bechodesh]. See [https://www.timeanddate.com/moon/phases/ here] for actual times of the full moon.)</ref>:
#The strict halacha allows reciting Birkat Halevana on [[Shabbat]] and [[Yom Tov]], but, since the Kabbalists recommend against it, one shouldn't do it unless one is running out of time to recite the Beracha.<ref>The Rashba (responsa 4:48) quotes someone who said that it is forbidden to say Birkat Halevana on Friday night, since it is like travelling out of the [[Techum]] above ten tefachim. The Rashba doesn't understand that opinion and disagrees. He argues that there is no [[Techum]] above ten tefachim, and, also, it is greeting Hashem and not the moon. Therefore, it isn't at all like travelling out of the [[Techum]] and is permissible to be recited on [[Shabbat]]. The Mishna Brurah 426:12 rules that it is permissible to say Kiddush Levana on [[Shabbat]] and [[Yom Tov]] if it is necessary. In the Shaar Hatziyun 426:12 he adds a reason that everyone can agree with. Since it is a mitzvah filled with happiness, a person might come to dance, which is forbidden on [[Shabbat]].</ref>

==Looking at the Moon==

#One should look at the moon prior to reciting the Bracha. Some hold that one should only look at the moon once and not look at it again, whereas others are lenient to allow looking at it anytime during the Seder of Birkat Halevana except during the Bracha itself.<ref>*Shulchan Aruch, Orach Chaim 426:2 writes that one should look at the moon prior to making the Bracha. [https://www.sefaria.org/Magen_Avraham.426.8?lang=bi Magen Avraham 426:8] quotes the Shlah who says that one should only look once and then it’s forbidden to look again (for Kabbalistic reasons). Sheyarei Knesset HaGedolah 426:5 quotes the Sefer Charedim that one may only look at the moon at the time of the Bracha.
On the other hand, the Sefer Charedim 45:5 actually writes that one may not look at the moon just like one may not look at a rainbow (and doesn’t mention anything about the Bracha). Thus, the Birur Halacha (Rabbi Yechiel Zilber, [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=50538#p=121&fitMode=fitwidth&hlts=&ocr= vol 5, pg 121]) explains that the Sefer Charedim probably agrees with the Shlah.

*Morever, Sheyarei Knesset HaGedolah writes that the minhag is look at the moon during the entire Seder, and his point supported by the language of Maasechet Sofrim quoted by the Tur and Shulchan Aruch. Birur Halacha (vol 5, pg 122) writes that if one is looking at the moon in order to recognize Hashem’s wonders then it’s permissible.
*Mishna Brurah 426:13 quotes these three opinions and doesn’t give a ruling. The [https://he.wikisource.org/wiki/%D7%A2%D7%A8%D7%95%D7%9A_%D7%94%D7%A9%D7%95%D7%9C%D7%97%D7%9F_%D7%90%D7%95%D7%A8%D7%97_%D7%97%D7%99%D7%99%D7%9D_%D7%AA%D7%9B%D7%95#%D7%A1%D7%99%D7%9E%D7%9F_%D7%AA%D7%9B%D7%95_%D7%A1%D7%A2%D7%99%D7%A3_%D7%94 Aruch HaShulchan, Orach Chaim 426:5] writes that the minhag is like the Shlah. Chida in Yosef Ometz 474 and Moreh Etzbah 6:186, [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=7849#p=613&fitMode=fitwidth&hlts=&ocr= Chesed LaAlafim 426:4], Kaf HaChaim Palagi 35:4, The [https://he.wikisource.org/wiki/%D7%91%D7%90%22%D7%97_%D7%A9%D7%A0%D7%94_%D7%A9%D7%A0%D7%99%D7%94_%D7%A4%D7%A8%D7%A9%D7%AA_%D7%95%D7%99%D7%A7%D7%A8%D7%90#%D7%90%D7%95%D7%AA_%D7%9B%D7%92 Ben Ish Chai (II Vayikra §23)], Kaf HaChaim Orach Chaim 426:34, Mekor Chaim 426:2, Birkat Eitan (Birkat Halevana pg 207), Yalkut Yosef (Birkat Halevana pg 146), and Ateret Paz (Birkat Halevana pg 65) agree.</ref>
#If one recited Birkat Halevana without looking at the moon but with a tzibbur, one fulfills his obligation after the fact.<ref>Birkat Eitan (Birkat Halevana pg 200), Sefer [[Kiddish]] Levana (2 note 20) in name of Rav Elyashiv, Halichot Shlomo 15:13, [https://beta.hebrewbooks.org/pdfpager.aspx?req=672&st=&pgnum=96 Even Yisrael 426:1], [https://beta.hebrewbooks.org/pdfpager.aspx?req=1415&st=&pgnum=124 Shu"t Shevet HaLevi Y"D 5:125(4)] </ref>

==Explanation of the Text==

#The text of this blessing, as it appears in the Talmud, reads: Blessed are you God.. Who with his utterance created the heavens.. Who renews the months, etc.<ref>Sanhedrin 42a, Shulchan Aruch Orach Chaim 426:1 </ref> In this blessing, we express our recognition of God's awesome power over the universe. As such, one should be vigilant to recite this blessing with full intent, devotion, and elation.<ref>Moreh Ba'ezbah 187, [https://he.wikisource.org/wiki/%D7%91%D7%90%22%D7%97_%D7%A9%D7%A0%D7%94_%D7%A9%D7%A0%D7%99%D7%94_%D7%A4%D7%A8%D7%A9%D7%AA_%D7%95%D7%99%D7%A7%D7%A8%D7%90#%D7%90%D7%95%D7%AA_%D7%9B%D7%95 Ben Ish Chai (vol. 2, Vayikra §26)]</ref> It is customary to also recite additional appropriate texts and passages, the "Shalom Aleichem" greeting <ref>Levush (Orach Chaim 426) explains that this greeting is included after the recital of this blessing, for after having greeted the Divine Presence, we then joyously bless one another. [http://www.hebrewbooks.org/pdfpager.aspx?req=1911&pgnum=105 Rav Yosef Meshash in Mayim Chayim 92] adds another reason. We are asking for Shalom for Klal Yisrael, between the parts of Hashem's name, and that the moon should return to its original completeness.</ref> and, for Ashkenazim, the "Aleinu" prayer<ref>Mishnah Berurah 426. We recite this prayer after our greeting of the moon, to declare that this ritual is not to be interpreted as idolatrous heavenly worship, God forbid. </ref>.
#The verse "Just as I dance toward you but cannot touch you, so may none of my enemies be able to touch me for evil" and many that follow in the text are repeated three times in order to give emphasis to these special messages. Upon the recital of this verse, one is to rise on his toes as if in a dance.<ref>Masechet Soferim (19). Dover Shalom (Kiddush Levana) explains that this symbolic exertion to touch the moon is a form of prayer: "Just as we cannot touch the moon, may the exertions of our enemies against us be with no avail". Some write that this rise should specially be of three times, See Yalkut Yosef (426).</ref>
#After mankind's first successful Lunar surface landing in July 20, 1969, there were those who felt that this last mentioned verse should now read:"Just as I dance toward you but '''do not''' touch you", most however argued, explaining that, to us here at earth, the moon is classified as 'unable to be touched'.<ref>Israeli Armed Forces’ Chief Chaplain General Rabbi Shlomo Goren's change in the IDF Siddur (pg. 464) also based on text of Masechet Soferim. See, however, Derech Sicha (pg. 629), where Rabbi Chaim Kanievsky explains that even nowadays the moon is deemed 'unable to be touched'. Yalkut Yosef (426:17) writes similarly. </ref>
#Some have written that praying "May I be saved from toothaches" after the recital of this last verse "none of my enemies be able to touch me for evil" is auspicious for being saved from toothaches.<ref>Ta'amei Haminhagim (Inyanei Rosh Chodesh) from the Radziner Rebbe. Some versions of the Ya'avetz's Siddur have this addition as well, in brackets, though. Rabbi Chaim Kanievsky in Derech Sicha (p. 144) concurred with the efficacy of this benevolent charm, as well. He relates that his father, Rabbi Ya'akov Yisrael Kanievsky would recite these additional words also on behalf of others who were suffering from toothaches. See also Yalkut Yosef (Shabbat vol. 5, pg. 329).</ref>
#As was mentioned above, the phases of the moon are equated to the Davidic dynasty, where we are confident that our nation's "diminished" power will soon end and its light will soon illuminate to fullness. It is therefore the custom to recite the verse "David, King of Israel, is alive and enduring".<ref>Rama Orach Chaim 426 </ref> Some communities then follow the recital of this verse with the recital of the word "Amen", three times. One should take care to pause between each [[Amen]] <ref>*Yerushalmi ([[Megillah]] 4:10) teaches that one may not say [[Amen]] [[Amen]] just as the Sages prohibited the recital of "[[Shema]] [[Shema]]". See Ohel Moed ([[Kriyat Shema]] 1:7) who cites this Yerushalmi and rules accordingly. The Beis Yosef (Orach Chaim 61) however challenges this ruling of the Ohel Moed and questions it with many verses which actually contain the words [[Amen]] one after the other. (See Mor U'ketzia (61) where the Yaavetz proves that this Yershalmi actually is against a Bavli which permits such a recital.)
*Pri Chadash (Orach Chaim 61:12) refutes the Beis Yosef's proof: he suggests that those verses are indeed only to be said on condition that pause between the two [[Amen]] words. Kaf Hachaim (Orach Chaim 61:43) and Yabia Omer 10:5 therefore rule that while the recital of Birkat Halevana, a pause should be made between the three "Amen" words.</ref> unless his recital is in private, in which case one is not obligated to pause.<ref>Korban HaEdah (Megillah 4:10)</ref>

==Women==

#According to most authorities this blessing is a [[time-bound commandment]], thus exempting women from obligation of its recital.<ref>[https://www.sefaria.org/Meiri_on_Sanhedrin.42a.1?vhe=Meiri_on_Shas&lang=bi Meiri (Sanhedrin 42a)] seems to hold that women are obligated in its recital. Rabbi Shlomo Kluger ([https://www.sefaria.org/Chokhmat_Shlomo_on_Shulchan_Arukh%2C_Orach_Chayim.426.1?lang=bi Chochmas Shlomo 426:1]) explains that although this ritual is time-framed it does not fall under the category of time-bound obligations from which women are exempt for. He reasons that Birkas Halevana is not attached to a specific time on the calendar, as most time-bound commandments, rather this ritual which is a "response" to a natural phenomenon - the moon's renewal - which so happens to be at specific part of the month, and women are therefore obligated. Rabbi Joseph Ber Soloveitchik held this way as well (Nefesh Harav, pg. [https://www.sefaria.org/sheets/499193.23?lang=bi&with=all&lang2=en 176]-[https://www.sefaria.org/sheets/499193.24?lang=bi&with=all&lang2=en 177]; Mipeninei Harav, pg. [https://tablet.otzar.org/#/book/64101/p/94/t/0.29165492754185161234/fs/0/start/0/end/0/c 98]-[https://tablet.otzar.org/#/book/64101/p/95/t/1654927541851612341234/fs/0/start/0/end/0/c 99]; see, however, [https://books.google.com/books?id=XDzlvJ5zsfsC&q=change+the+prevailing+custom#v=snippet&q=change%20the%20prevailing%20custom&f=false Halakhic Positions of Rabbi Joseph B. Soloveitchik, by Rabbi Aharon Ziegler, Volume 4, pg 179]). See Yabia Omer (Orach Chaim 5:36), [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=926#p=27&fitMode=fitwidth&hlts=&ocr= Emek Hatshuva 3:8], and [https://ph.yhb.org.il/en/03-23-01/#fn-8505-1 Peninei Halakha (Women's Prayer, Chapter 23: Some Laws Concerning the Holidays and Festivals, 01. Rosh Ĥodesh and Birkat Ha-levana)] for more on this topic. Rav Moshe Feinstein ([https://hebrewbooks.org/pdfpager.aspx?req=921&st=&pgnum=255 Igros Moshe Choshen Mishpat 2:47:2]) however argued that even this is considered time-framed as it comes around at a same specific time monthly, and that suffices to consider it a time-bound commandment from which women are exempt from. Mishnah Berurah ([https://hebrewbooks.org/pdfpager.aspx?req=60389&st=&pgnum=189 426:1]) considers it so as well. (See further [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=9089#p=297&fitMode=fitwidth&hlts=&ocr=%D7%92%D7%A8%D7%9E%D7%95%20%D7%A4%D7%92%D7%9D%20%D7%94%D7%9C%D7%91%D7%A0%D7%94 Bnei Tzion 426:2] [by [https://he.wikipedia.org/wiki/%D7%91%D7%9F_%D7%A6%D7%99%D7%95%D7%9F_%D7%9C%D7%99%D7%9B%D7%98%D7%9E%D7%9F Rav Bentzion Lichtman]] and [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=50538#p=114&fitMode=fitwidth&hlts=&ocr= Birur Halacha vol. 5 siman 426 page 114] [by [https://forum.otzar.org/viewtopic.php?t=28467 Rav Yechiel Zilber]].) </ref>
#When it comes to other time-bound commandments there is a dispute between the Sephardic and Ashkenazic authorities as to whether they may opt-in and recite the blessing if they so wish.<ref>{{Bracha on Mitzvot Aseh Shehazman Grama}}</ref> When it comes to this blessing however, the widespread custom is that all women do not in fact recite it.<ref>Mishnah Berurah 426 in the name of [https://shulchanarukh.alhatorah.org/Dual/Magen_Avraham/Orach_Chayyim/426.1#m7e0n6 Magen Avraham (beginning of siman 426)] in the name of the Shlah ([https://www.sefaria.org/Shenei_Luchot_HaBerit,_Shaar_HaOtiyot,_Kedusha.56?vhe=Shenei_Luchot_HaBrit,_based_on_Amsterdam,_1698_ed._Part_I&lang=bi Shenei Luchot HaBerit, Shaar HaOtiyot, Ot Kuf, Kedusha, s.v. uminhag yafeh]), since Chavah caused the decreasing of the moon. (See also the words of the [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=42813#p=532&fitMode=fitwidth&hlts=&ocr=%D7%90%D7%99%D7%9F%20%D7%A6%D7%A8%D7%99%D7%9B%D7%99%D7%9F%20%D7%9C%D7%A7%D7%99%D7%99%D7%9E%D7%94 <nowiki>Derech Hachaim [Dinei Kiddush Levana §7]</nowiki>].)

Rav Moshe Mordechai Karp ([https://tablet.otzar.org/#/book/193174/p/310/t/0.348191252793461861234/fs/XKoz6Cy8KqtzRIKXJV17unW6LXXsKKHJzKOMFkmtJBM3/start/0/end/40/c Hilchos Chag Bechag, Hilchos Rosh Chodesh veKiddush Levana, 13:33]) explains that the even the Shlah agrees that women may say kiddush levana if they wish to, and that the Shlah was only explaining why women don't '''''want''''' to say it. The [https://he.m.wikisource.org/wiki/%D7%A2%D7%A8%D7%95%D7%9A_%D7%94%D7%A9%D7%95%D7%9C%D7%97%D7%9F_%D7%90%D7%95%D7%A8%D7%97_%D7%97%D7%99%D7%99%D7%9D_%D7%AA%D7%9B%D7%95#%D7%A1%D7%99%D7%9E%D7%9F_%D7%AA%D7%9B%D7%95_%D7%A1%D7%A2%D7%99%D7%A3_%D7%99%D7%93 Aruch Hashulchan (426:end of 14)] simply mentions that the minhag is that women don't say kiddush levana and that it seems from the Gemara that women did say a shorter version of kiddush levana. (See further [https://he.wikisource.org/wiki/%D7%A2%D7%A8%D7%95%D7%9A_%D7%94%D7%A9%D7%95%D7%9C%D7%97%D7%9F_%D7%90%D7%95%D7%A8%D7%97_%D7%97%D7%99%D7%99%D7%9D_%D7%A8%D7%A6%D7%95#%D7%A1%D7%99%D7%9E%D7%9F_%D7%A8%D7%A6%D7%95_%D7%A1%D7%A2%D7%99%D7%A3_%D7%94 Aruch Hashulchan 196:5] about the related case of women saying havdala.)

[https://beta.hebrewbooks.org/pdfpager.aspx?req=65783&pgnum=680 Levana Bechidushah (Rav Aharon Shub) page 654]-[https://beta.hebrewbooks.org/pdfpager.aspx?req=65783&pgnum=681 655] discusses whether women may say kiddush levana, and he cites [https://beta.hebrewbooks.org/tursa.aspx?a=oc_x2349 Pri Megadim siman 426 in the beginning of Eshel Avraham] and [https://www.sefaria.org/Machatzit_HaShekel_on_Orach_Chayim.70.1.5?lang=bi Machatzis Hashekel 70:1] that women may not say kiddush levana (who base their ruling upon the words of the Shlah). The Chida in [https://beta.hebrewbooks.org/generic.aspx?download=9191&pgnum=171 Machazik Bracha 426:4] says the same.

[https://hebrewbooks.org/pdfpager.aspx?req=9259&pgnum=384 Yeshuos Yaakov 426:1] and [https://hebrewbooks.org/pdfpager.aspx?req=950&pgnum=64 Shu”t Kesav Sofer Orach Chaim siman 34] also say that women may not say kiddush levana, but for different reasons which are not primarily based on the Shlah.

See further [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=9089#p=297&fitMode=fitwidth&hlts=&ocr=%D7%92%D7%A8%D7%9E%D7%95%20%D7%A4%D7%92%D7%9D%20%D7%94%D7%9C%D7%91%D7%A0%D7%94 Bnei Tzion 426:2] (by [https://he.wikipedia.org/wiki/%D7%91%D7%9F_%D7%A6%D7%99%D7%95%D7%9F_%D7%9C%D7%99%D7%9B%D7%98%D7%9E%D7%9F Rav Bentzion Lichtman]) and [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=50538#p=114&fitMode=fitwidth&hlts=&ocr= Birur Halacha vol. 5 siman 426 page 114] (by [https://forum.otzar.org/viewtopic.php?t=28467 Rav Yechiel Zilber]).</ref> Some suggest that women should attempt to hear the blessing recited by a man who has in mind that the blessing be behalf of them as well.<ref>[https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.426.1?lang=bi Kaf HaChaim (Orach Chaim 426:1)], Chazon Ovadia Chanuka page 371 (quoted [https://www.hidabroot.org/question/286925 here]).</ref>

==Blind==

#The authorities dispute whether a blind person is obligated in this blessing or not.<ref>[https://www.sefaria.org/Teshuvot_Maharshal.77.2?lang=bi Responsa Maharshal (no. 77)] explains that this blessing was instituted in recognition of the renewal of the moon, and it, thus, follows that even the blind be obligated. Additionally, even the blind benefit from the moon, for others use its light in escorting them. This is also the opinion of the Mishnah Berurah (426:1). See however [https://www.sefaria.org/Biur_Halacha.426.1.2?lang=bi Biur Halachah (s.v. venehenin)] who cites many who hold that he should not recite this blessing. See Ya'avetz's Siddur (Kiddush Levana) who writes that he should recite the blessing with omitting God's name.</ref> Many suggest that he should listen to another while having in mind to fulfill his obligation.<ref>[https://www.sefaria.org/Biur_Halacha.426.1.2?lang=bi Biur Halachah (426, s.v. venehenin)] </ref>
==Children==
#A child who has reached the age of [[chinuch]] should say this blessing. Some say that this is only preferable but not a full obligation<ref>[https://www.sefaria.org/Mishnah_Berurah.426.1?lang=bi&with=all&lang2=en Mishnah Berurah 426:1].</ref>, while others question this ruling and say that it might be a full obligation.<ref>Hilchos Chag Bechag on Rosh Chodesh and Kiddush Levana, 13:31 & footnote 85, pg. 304, [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=57762#p=214&fitMode=fitwidth&hlts=&ocr=%D7%A7%D7%99%D7%93%D7%95%D7%A9%20%D7%9C%D7%91%D7%A0%D7%94 Chinuch Yisrael vol. 1 2:13 pg. 214].</ref>
==Hebrew Text==
#Ashkenazic text of Birkat Halevana: [https://he.wikisource.org/wiki/%D7%A1%D7%99%D7%93%D7%95%D7%A8/%D7%A0%D7%95%D7%A1%D7%97_%D7%90%D7%A9%D7%9B%D7%A0%D7%96/%D7%A7%D7%99%D7%93%D7%95%D7%A9_%D7%9C%D7%91%D7%A0%D7%94 Wikisource.org].
#Sephardic text of Birkat Halevana: [https://www.sefaria.org/Siddur_Edot_HaMizrach,_Blessing_of_the_Moon Sefaria.org].

==Sources==
<references />

[[Category:Brachot]]
[[Category:Prayer]]

Birkat HaIlanot

2025-05-01T23:36:16Z

Mpg613: made significant corrections to incorrect sources, and added links.

During the [[month of Nissan]], as spring approaches, we can recite Birkat Ha'Ilanot which is a special Bracha for seeing fruit trees in blossom and is only recited once a year.<ref> Tur and Shulchan Aruch 226:1. Rambam [[Brachot]] 10:13, Gemara [[Brachot]] 43b, Kitzur Shulchan Aruch 60:1 </ref>
[[File:Fruit_tree.jpg|thumb|right|''A peach tree in blossom'' ]]
==Which Trees Suit the Bracha Requirements?==
# One should only make the Bracha on a fruit tree and not a barren tree.<ref>Kitzur Shulchan Aruch 60:1, Mishna Brurah 226:2, Halachot Ketanot 2:28 </ref> However, if one made a Bracha on a barren tree one shouldn't make another Bracha upon seeing a fruit bearing tree.<ref>Chazon Ovadyah ([[Pesach]] pg 13), Yalkut Yosef Pesach pg. 128, [[Shevet Halevi]] 6:53, [https://torah.org/torah-portion/weekly-halacha-5772-vayikra/ Rabbi Doniel Neustadt ]. Lehorot Natan 5:8 writes that there's no proof that really one can't recite the bracha upon a nice barren tree but nonetheless the halacha follows the Mishna Brurah.</ref>
# It is permissible to make a Bracha on a tree that was planted or guarded during Shemitta year. <Ref>Halichot Shlomo (vol 1, 2:4), [https://torah.org/torah-portion/weekly-halacha-5772-vayikra/ Rabbi Doniel Neustadt ] </ref>
# It is permissible to make a Bracha on a tree that is within 3 years of being planted even though it is considered Orlah.<ref> Chazon Ovadyah ([[Pesach]] pg 19), Rav Pealim 2:9, Dovev Meisharim 3:5, and Chelkat Yaakov 2:27 (2:56). Divrei Malkiel 3:2 rules that if one is sure that it is an orlah tree then he shouldn't say the Bracha on it. see also [https://en.toraland.org.il/beit-midrash/articles/place-and-parasha/vayikra/parashat-tazria-birkat-hailanot-the-blessing-for-the-trees/ Toraland.org] </ref>
# One should not make the Bracha on a tree which was made from grafting two species, however, there is what to rely on to make the Bracha.<ref>Chazon Ovadyah ([[Pesach]] pg 15), Nitei Gavriel ([[Pesach]] 6:13). Yabia Omer 5:20, Sdei Chemed [[Brachot]] 2:7, Minchat Yitzchak 3:25:3 and Ben Ish Chai Parashat Reeh Halacha 11 all say that its preferable not too as well. see also Rav Pealim 2:36 </ref> Since the majority of fruit trees are not grafted, one may recite the beracha on any tree that one is unaware of its history.<ref> Yalkut Yosef Pesach pg. 148</ref>
# It is questionable whether one may make a Bracha on a fruit tree which did not produce fruit the year one makes the Bracha. <Ref>Mishnat Yosef 1:60 writes that even if in that year it does not carry fruit but it is however a fruit tree one may make the Bracha. However, LeHorot Natan 5:8 and Maaseh Chemed (2 note 64) disagree. Chemdat Avraham 2:10 says it is not lechatchila but if there is no other tree you can make the Bracha. </ref>
#Preferably the Bracha should be recited on trees located outside of the city.<ref> Chazon Ovadia page 8, Kaf Hachayim 226:3 quoting Lev Chayim 45. </ref>

==How many trees are needed to be able to make Birchat Ilanot?==
# Some poskim hold that one should only make the Bracha upon seeing two fruit trees.<ref> Chazon Ovadyah ([[Pesach]] pg 13-5 note 9), Sh"t Tzitz Eliezer 12:20(6). Halachot Ketanot 2:28 writes that one can only recite the bracha when seeing two trees. </ref> However, many poskim hold that one may make the Bracha even on one tree.<ref>Nitei Gavriel ([[Pesach]] 6:11) writes that according to the strict law one may make [[Birchat Ilanot]] on one tree. Betzel Chachma 6:36:6, Kaf Hachaim 226:2, and Teshuvot Vihanhagot 1:191 agree. [https://www.torahanytime.com/#/lectures?v=57967 Rav Yitzchak Yosef (Motzei Shabbat Vayhakel Pekudei 5778 min 18-25] explained that the strict law is that one can recite the birchat ilanot on one tree and if it will cause bitul torah or the like one may recite the bracha on one tree.</ref>
# It's sufficient to have two trees of the same type but it is preferable to have at least two different types of trees.<ref> Chazon Ovadyah ([[Pesach]] pg 14), Halachot Ketanot 2:28. Kaf Hachayim 226:2 says also that it does not need to be 2 separate types. </ref>

==Text of Bracha==
# The text of Birchat Ilanot is ברוך אתה ה׳ אלוקינו מלך העולם שלא חיסר בעולמו כלום וברא בו בריות טובות ואילנות טובות ליהנות בהם בני אדם.<ref>Shulchan Aruch 226:1. See further: [[Text of Brachot#Birchat Ilanot]].</ref>
# If one forgot the words "Shelo Chiser Bolamo Klum" he still fulfilled his obligation.<Ref>Ateret Paz Birkat Hailanot p. 159 writes that if one forgot the words "Shelo Chiser Bolamo Klum" he still fulfilled his obligation. He quotes the Shevet Hakehati OC 6:133 who explains that the Kesef Mishna Brachot ch. 1 holds that as long as one said the correct concept of the bracha even if he changed some of the text he fulfilled his obligation. As long as he said shem, malchut, and the idea of the bracha he fulfilled his obligation.</ref>

==Who is Obligated?==
# Men are obligated to recite the Birchat Ilanot.<ref>Shulchan Aruch 226:1, Gemara [[Berachot]] 43b</ref> However, the obligation to recite such a bracha is only if you see the trees flowering should you recite the bracha but not that you have to go and find them. However, it is a pious practice to do so.<ref>Teshuvot Vehanhagot 1:190</ref>
# Although there is a discussion if women are obligated since it could theoretically be considered a time-bound mitzvah, nonetheless, the poskim hold that women may recite Birchat Ilanot.<ref> Yalkut Yosef (Kitzur Shulchan Aruch 226:2), Chazon Ovadyah ([[Pesach]] pg 10), Nitei Gavriel ([[Pesach]] 7:6), Har Tzvi 1:118, Tzitz Eliezer 12:25, Teshuvot Vehanhagot 1:190, Ohr Letzion 3: pg. 66 </ref>
# A blind person cannot make Birchat Ilanot, however, it is proper to listen to the Shaliach Tzibbur make the Bracha.<ref>Chazon Ovadyah ([[Pesach]] pg 28) </ref>

==Timing==
# It is preferable to say the Birchat Ilanot in Nissan. However, if one has not yet made the Bracha before the end of Nissan, it is permissible to make it even after Nissan.<ref> The Gemara [[Brachot]] 43b writes that one who sees the budding of trees in Nissan should make the Birchat Ilanot. Many Rishonim (including the Ritva [[Rosh Hashana]] 11a, Sefer Eshkol pg 68) comment that this Bracha is commonly made in Nissan but does not necessarily have to be made then. This is also the opinion of the Mishna Brurah 226:1 which states that the Bracha may be made in months other than Nissan. Rav Ovadyah Yosef in Sh"t Yechave Daat 1:1 and Chazon Ovadyah (pg 25) argues that it should be made starting in Nissan (and not Adar to be strict and take into account the opinions of the Halachot Ketanot 2:28 and Chida in Birkei Yosef 226:2) and if one has not yet seen a tree in bloom, one should still say it in Iyar. Birkat Hashem 4: pg. 305 also says that bidieved, one may still recite the beracha on trees that are budding during Iyar. Sedei Chemed [[Berachot]] 2:1 and Kaf Hachayim 126:1 both rule that one should not say the Bracha before or after Nissan. Nitei Gavriel ([[Pesach]] 6:2) writes that it should be said in Nissan. </ref> Nonetheless, in places that the trees bud in Adar one may make the bracha in Adar.<ref> Chazon Ovadyah (pg 28), Mishna Brurah 226:1, Aruch Hashulchan 226:1. </ref>
# Preferably, one should say Birchat Ilanot the first time one sees a budding tree in Nissan. However, if one did not one may still recite Birchat Ilanot even if one previously saw a budding tree and did not make the Bracha the first time. <ref>Halichot Shlomo (vol 1, 2:5), Chazon Ovadyah ([[Pesach]] pg 24), [https://hebrewbooks.org/pdfpager.aspx?req=46447&st=&pgnum=69 Nitei Gavriel (Pesach 6:9)]. [https://www.sefaria.org/Machatzit_HaShekel_on_Orach_Chayim.226.1.1?lang=he Machatzit Hashekel 226] says that it's a debate among the poskim whether the bracha can be made after the first time it's seen. Mishnah Berurah 226:5 & [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=60387#p=289&fitMode=fitwidth&hlts=&ocr= Shaar Hatziyun 226:3] says that one may make the bracha after seeing it the first time (and makes no comment that it's preferable to make the bracha on the first time it's seen), and [https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.226.10.1?lang=he Kaf Hachaim 226:10] seems to agree (although he cites another opinion, this seems to be his conclusion). [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=7721#p=203&fitMode=fitwidth&hlts=&ocr= Ketzos Hashulchan 66:9 & Badei Hashulchan 66:18] (based on his explanation of the Baal Hatanya's [https://www.sefaria.org/Seder_Birkat_HaNehenin.13.14?lang=he Seder Birkat HaNehenin 13:14?]) and [https://www.sefaria.org/Kitzur_Shulchan_Arukh.60.1?lang=he Kitzur Shulchan Aruch 60:1] (he only quotes this opinion as a "יש אומרים"-- "some say") state that if one failed to say the Bracha upon seeing it for the first time one may no longer say the Bracha. </ref>
# The Bracha is recited when the tree starts to bloom, meaning carry flowers; leaves are not enough.<ref> Mishna Brurah 226:2 </ref>
# If the tree's buds matured into fruits one may no longer make the Bracha. However if some of the fruit begin to grow and some flowers and buds remain one may still say the Bracha.<ref>Chazon Ovadyah ([[Pesach]] pg 26-7). This is also implied by Mishna Brurah 226:4. </ref>
# One may say Birchat Ilanot even on [[Shabbat]], yet it is preferable to make it during the week if it does not result in one missing out on making the Bracha altogether.<ref> Chazon Ovadyah ([[Pesach]] pg 20), Nitei Gavriel ([[Pesach]] 6:9). Kaf Hachayim 226:4 quotes the Moed likol chai that the Bracha should not be said on [[Shabbat]] or [[Yom Tov]] because we are worried that one may come to shake or break a branch. He adds that according to Kabbalah the Bracha should not be said on [[Shabbat]] or [[Yom Tov]]. Ohr Letzion vol. 3 pg. 69 is strict for this opinion. Rav Ovadia Yosef in Yechave Daat 1:2 writes that preferably one should not say it on [[Shabbat]] unless it is the last day of nissan and one still has not yet recited the Bracha. Rabbi Meir Mazuz (Hashem Nisi vol. 2 Halacha 10) agrees </ref>
# One may say Birchat Ilanot even at night if there is enough light for one to distinguish between trees that are blooming and ones that are not.<ref>Chazon Ovadyah ([[Pesach]] pg 11), Yalkut Yosef Pesach pg. 194, Tzitz Eliezer 12:20(6) </ref>
# In Australia, trees bud in [[Elul]] and Tishrei. One should therefore say [[Birchat Ilanot]] in those months rather than in Nissan.<ref>Nitei Gavriel ([[Pesach]] 6:17) </ref>

==Procedure==
# It is preferable to gather a [[minyan]] (10 people) in order to make the Bracha of Birchat Hailanot.<ref>Chazon Ovadyah ([[Pesach]] pg 12), Nitei Gavriel ([[Pesach]] 6:14), Birkat Hashem vol. 4 pg. 305 </ref>
# It is better for one person to say the Bracha out loud and everyone else to say it quietly to themselves.<ref>Chazon Ovadyah ([[Pesach]] pg 12) </ref>

==Seeing the Trees through Glass or a Video==
# A person can recite Birkat Hailanot by seeing the trees through glass such as if he sees them through a window with glass.<ref>Chazon Ovadyah ([[Pesach]] pg 29), Atret Paz Birchat Ilanot p. 156 based on Shaarei Teshuva 426.</ref>
# A person can recite the bracha upon seeing the trees through glasses or binoculars.<ref>Ateret Paz (Birkat Hailanot p. 153). Nevertheless, Halacha Berura 226:18 writes that it is proper to stand at a distance where it can be seen even without the binoculars</ref>
# One should not recite the bracha upon seeing the trees through a video, mirror, or a reflection of water.<ref>Ateret Paz (Birkat Hailanot p. 156). One of his proofs is Rav Ovadia Yosef in Yechava Daat 2:28, Betzel Hachachma 2:11, and Beer Moshe 2:9:3 who write that seeing a king through a video doesn't allow one to recite the bracha upon seeing a king. </ref>

==Links==
* [https://www.yutorah.org/lectures/lecture.cfm/774521/rabbi-shay-schachter/birkas-ilanos-in-chodesh-nissan/ Birkas Ilanos in Chodesh Nissan] by Rabbi Shay Schachter
* [https://torah.org/torah-portion/weekly-halacha-5772-vayikra/ Rabbi Doniel Neustadt ]

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

Drawing or Sculpting Forbidden Images

2025-04-29T23:33:06Z

Mpg613: /* Non Idolatrous Images */ added links

=Items Related to Idolatry=
==Constructing and Keeping Idols==

#In addition to the prohibition of worshipping an idol, the Torah prohibits one from even constructing an idol<ref>Shemot 20:4</ref> even if one will not worship it himself<ref>Rambam Sefer HaMitzvot (Lo Taaseh 2), Mishneh Torah Hilchot Avodah Zarah 3:9. Note the different versions of translations in the former.</ref> as a means of distancing us from performing idolatry.<ref>Chinuch 27</ref> Whether one receives Malkot for doing so is subject to debate.<ref>The Rambam ibid writes that one does get Malkot, but the Raavad argues it’s a lav shebechlalot.</ref>
#It is similarly prohibited to construct an idol for someone else, whether it be a Jew or non-Jew who’s instructing it be made.<ref>Rambam Sefer HaMitzvot (Lo Taaseh 3), Mishneh Torah Hilchot Avodah Zarah 3:10</ref>
#One may not even instruct another person to construct an idol for, and it even entails a punishment of Malkot.<ref>Rambam Sefer HaMitzvot (Lo Taaseh 2), Mishneh Torah (Hilchot Avodah Zarah 3:9). The Chinuch 27 is stunned that the Rambam considers asking someone else to construct an idol to be subject to Malkot, as it’s seemingly a Lav She’ein Bo Maaseh and Ein Shaliach leDvar Averah. The Lechem Mishneh (ad loc.) writes that since a Maaseh is being done on his behalf, this is considered like Shelichut, but the Minchat Chinuch (ad loc.) rejects that interpretation in favor of deeming this a Gezerat HaKatuv, not actual Shelichut. Both Rav Moshe Feinstein (Iggerot Moshe Yoreh Deah 2:55) and Rav Shlomo Wahrman ([https://www.hebrewbooks.org/pdfpager.aspx?req=51883&st=&pgnum=385&hilite= She’erit Yosef vol. 3 pg. 385]) dismiss the above answers in favor of a closer read of the Rambam. To them, the Rambam is saying that there are two issurim, constructing an idol, and keeping and idol. The act of placing the idol in one’s domain is the Maaseh required to violate the Averah and be liable for Malkot.</ref>
#Therefore, one who constructs an idol for himself receives twice Malkot.<ref>Rambam ibid, Chinuch 214</ref>
#All of these Issurim apply to all human beings, Jews and Non-Jews, regardless of gender.<ref>Chinuch 27, Minchat Chinuch 27:7 and 39:12</ref>
#If one finds an object that might be an idol (a “Tzelem,” which might be a “Pesel” / Avodah Zarah), if it is commonly worshipped in that area, he may not keep it. The status of the cross is debated in this contex.<ref>Avodah Zarah 40b, Shulchan Aruch (Yoreh Deah 141:1), Shach (Yoreh Deah 141:4)</ref>

==Symbols of Other Religions==

#It is permitted to use and look at a stamp with a cross on it.<ref>Igrot Moshe YD 1:69 writes that it isn't considered a violation of Al Tifnu El Haelilim to use a stamp with a cross on it. His reasons are: 1) Since the images are just used for decorations and not actually for religious purposes it is permitted to look at them (Tosfot Shabbat 149). 2) Since it is used all the time a person is used to that symbol (Tosfot Avoda Zara 50). 3) It isn't an deity it is just a symbol to remind them of their deity. 4) Since the stamps are disgraced by being marked up and also being thrown out that isn't considered something a person would worship.</ref>
#According to many poskim if a person is given a medallion with a cross on it as an honor it is permitted to wear it when visiting a government or Church official.<ref>Rav Ovadia in Yechava Daat 3:65 permits wearing a medallion with a cross on it that was given to a person as an honor. He begins with the Rama YD 141:1 who writes that crosses are permitted in benefit since they're not avoda zara themselves. Although the Shach limits this to a case where you knew it wasn't worshiped but in general you have to assume that they were worshiped Rav Ovadia says that the Shach's concern doesn't apply to medallions. He also cites the Zera Emet 2:45 and Rav Chaim Palagi in Lev Chaim 3:100 who say that a jewelry with a cross isn't usually worshiped and can be worn if necessary.</ref>
#It is permitted to have and use a chess set even though the king piece has a cross on it.<ref>Rav Asher Bush in Shoel Bshlomo 1:60:2. His proofs are:

#Tosfot A"z 50 and Shabbat 149 by using coins with religious symbols on them say that they are muter since they are for decorative purposes and they are used all the time. Igrot Moshe YD 1:69 cites these Tosfots.
#He also cites Rav Ovadia in Yechava Daat 3:65 who permits wearing a medallion with a cross on it for the same reasons. He has many proofs but for one the Rama YD 141:1 who says crosses are muter bhanah if they weren't worshiped since they're not a"z themselves. Although the Shach 141:6 says you have to assume that they were worshiped but Rav Ovadia quotes the Zera Emet 2:45 who says that doesn't apply to medallions.
#He lastly cites Ritva A"Z 42b that crosses on cups are for decorative purposes and are permitted.</ref>
#It is discouraged and most probably assur to manufacture miniature crucifixes, crosses, and other items used lichvod Avodah Zarah.<ref>See Ben Ish Chai (Shanah II, Masei 7), the exchange between Rav Ezra Hedaya and Rav Ben Tzion Meir Chai Uziel recorded in Nachalat Ezra (vol. 1 Yoreh Deah 2) and Mishpetei Uziel 2:17), Binyan Av 1:37, and Kovetz Teshuvot 3:120</ref>

=Non Idolatrous Images=

#Lo Taasun Itti:<ref>Shemot 20:20, Avodah Zarah 43ab, Rosh HaShanah 24b, Rambam (Sefer HaMitzvot, Lo Taaseh 4), Sefer HaChinuch 39, Shulchan Aruch Yoreh Deah </ref> The Torah prohibits constructing objects that replicate Hashem's "servants" even if it is not for idolatry but rather for décor.
#"Servants" includes:
##Inhabitants of the upper abode (Mador HaElyon) - Malachei HaSharet, Ofanim, Serafim, and Chayot HaKodesh (the four faces - a human, eagle, bull, and lion),
##Inhabitants of the lower abode (Mador HaTachton) - sun, moon, and mazalot
##Humans<ref>The Sefer HaChinuch 39 explains that this is because only Hashem can create Man and instill intellect into him.</ref>
##The Beit HaMikdash and its vessels
#The Gemara presents three limits to this prohibition, which enable one to possess such an object if not make it as well: when it's made by somebody else (a Non-Jew), when it's made of many parts,<ref>the Ritva (Avodah Zarah 43b) surmises that one can even make it himself if it's in many parts, but he concludes stringently. Minchat Chinuch 39:2 opines that this is a standalone answer and it's permissible for one to even put the pieces together himself, most probably because they don't fit together so tightly.</ref> and when it's made for instructional purposes. Some accept all three answers,<ref>Rosh, Ran (Avodah Zarah 43b), Rama (Yoreh Deah 141:4)</ref> while others only accept the final answer.<ref>The Rif only quotes the final answer of Lehitlamed/Lehavin ul'horot (instructional purposes). Although the Rambam (Hilchot Avodah Zarah 3:11) omits all three of them, which leave the Kesef Mishneh confused. The Ran understands that he accepts the final one, but the Minchat Chinuch 39:2 thinks it's obvious that the Rambam accepts all three. Ultimately, Shulchan Aruch (Yoreh Deah 141:4) rules only like the lehitlamed answer, but the Rama fills the other two back in.</ref>
#Even if the item was made by someone else, if it protrudes, there is often an addition prohibiting component known as "Chashad" - that one is suspect of worshiping the image. Chashad applies to all images, not only those prohibited by function of Lo Ta'asun Itti.<ref>Shulchan Aruch (Yoreh Deah 141:5)</ref> Although the Gemara states that a public setting ("Rabbim") removes the concern of Chashad, the Poskim write how employing that leniency is frowned upon.<ref>Rabbeinu Yerucham quoted in Bedek HaBayit (Yoreh Deah 141:4), Shach (Yoreh Deah 141:27)</ref>
#An image that physically protrudes is known as "Boletet," and one that is etched into a surface is known as "Shoka'at." Some consider painted images, images drawn with ink, and embroidered images to be protruding<ref>Ritva (Avodah Zarah 43b), Pitchei Teshuvah (Yoreh Deah 141:6)</ref>, but many disagree.<ref>See Taz (Yoreh Deah 141:13) and Nekudot HaKesef ad loc. and Avnei Derech 5:11</ref> Some argue photography is neither Boletet nor Shoka'at, because it's completely flat.<ref>Yabia Omer (vol. 4 Yoreh Deah 22:3, vol. 11 Orach Chaim 53), Yechave Da'at 3:63, Halichot Olam (vol. 7 pg 282, Masei 4)</ref>
#Drawing an image of the sun to demonstrate what happens in Maaseh Bereshit to explain pesukim in the Torah is an example of instructional purposes.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=1417&pgnum=146 Shevet HaLevi 7:134:8], [https://hebrewbooks.org/pdfpager.aspx?req=920&pgnum=267 Iggerot Moshe Y.D. 3:33], Halichot Olam (vol. 7 page 288)</ref> but sculpting a sculpture in a course to learn how is not.<ref>Chatam Sofer Yoreh Deah 128, Pitchei Teshuvah (Yoreh Deah 141:8*). That's learning to make (Lilmod Laasot). Although, leaving the last few parts for someone else to finish might be permissible</ref>

==Angels and Other Heavenly Entities==

#The Torah prohibits constructing replicas of angelic beings such as Malachei HaSharet, Ofanim, Serafim, and Chayot HaKodesh (the four faces - a human, eagle, bull, and lion).<ref>See Tosafot 43b the other Rishonim ad loc, Minchat Chinuch 39:3, and Iggerot Moshe (Yoreh Deah 2:55) at length regarding the overlap between Chayot and humans.</ref>
#Some argue that the prohibition not only includes constructing these entities, but possessing them, as well,<ref>Ran (Avodah Zarah 43b)</ref>, but others disagree.<ref>Tur (Yoreh Deah 141) as explained by Beit Yosef</ref>
#The Ramban and others hold that it is prohibited to construct replicas of upper heavenly entities even if they are two-dimensional,<ref>Ramban, Rashba, Ritva (Avodah Zarah 43b and Rosh HaShanah 24b)</ref> but many disagree.<ref>Tosafot, Tur, Shulchan Aruch (Yoreh Deah 141:4)</ref> Nevertheless, one should be strict on the matter.<ref>Taz (Yoreh Deah 141:12), Nehar Mitzrayim (Avodah Zarah 5)</ref>
#If one finds such an object, he may benefit from it but not keep it.<ref>Rama (Yoreh Deah 141:4), Shach (Yoreh Deah 141:24)</ref>

==Sun, Moon, and Stars==

#It is forbidden to draw a sun, moon, or stars whether the image is a two dimensional or a three dimensional protruding image. This is because numerous Rishonim argue that the limits of the prohibition are informed by our human perception of the object that one is attempting to replicate. Since we see humans in three dimensions, producing a three dimensional human is prohibited, but a two dimensional one is not. In contrast, as we perceive celestial bodies as two dimensional, drawing even two dimensional images of the sun and moon is prohibited.<ref>Rabbeinu Tam, Ri, and Riva quoted by Tosafot (Rosh HaShanah 24b, Avodah Zarah 43b), Rosh (Avodah Zarah 3:5), Mordechai (Avodah Zarah 839), Ritva (Rosh Hashanah 24b), Rambam (Hilchot Avodah Zarah 3:11)</ref> Some disagree,<ref>Ramban, Raavad (Hilchot Avodah Zarah 3:11), Rashba (Rosh Hashanah 24b), Ran (Avodah Zarah)</ref> but the Halacha follows the former.<ref>Shulchan Aruch (Yoreh Deah 141:4)</ref>
#The Rambam holds that images of the sun and moon themselves are not prohibited, but, rather, the Torah prohibits drawing images of solar and lunar deities, idolatrous symbols of the sun and moon, such as “Ra,” the Egyptian sun god. The Halacha does not follow the Rambam, at least to be lenient.<ref>Rambam (Perush HaMishnah Avodah Zarah 3:3, quoted by Rama (Yoreh Deah 141:4) lehalacha, but the Shach (Yoreh Deah 141:8) and GRA (Yoreh Deah 141:7) take up arms that the Rambam's shitah is quite difficult in light of the sugya.</ref>
#Although in general a partial/incomplete image is permitted to create or own,<ref>Shach Yoreh Deah 141:25 writes that any of the pictures that are forbidden to draw are only forbidden if they are done completely but not if you only draw a part of it.</ref> since we as humans observe the moon in its various stages, images of all of its stages are prohibited to create according to some Poskim.<ref>Minchat Chinuch 39:9. Darkei Teshuva 141:38 cites a dispute between the Alsheich (teshuva 77) and Maharit YD 35 whether drawing a part of the moon is permitted, the Alsheich is lenient while the Maharit is strict. Finally he added the Shoel Umeishiv 3:71 and Amudei Esh 16:2 who are strict. See Halichot Olam (vol. 7 pg 286) who quote some who said the Alsheich said the opposite.</ref> Some think that stringency does not apply to the sun, even though we observe a "partial" sun when it rises and sets at the horizon,<ref>Shevet HaLevi (vo. 7 Siman 134:7</ref> while others prohibit it in all stages.<ref>Minchat Yitzchak 10:72, Yabia Omer (vol. 10 Yoreh Deah 58:6, pg 372), Halichot Olam (vol. 7 pg 286)

As an interesting application of these principles, Rav Chaim Palagi in Ruach Chaim YD 141:2 asks how were they allowed to have a picture of the sun on the tombstone of Yehoshua like Rashi Yehoshua 24:30 writes? Tzitz Eliezer 9:44 answers: 1) It wasn't protruding, so according to the Rishonim who permit an etched in sun, it was ok. 2) Others made it and this in public 3) The effect of causing agony of the loss of such a special person is lilmod, just like Rav Chaim Palagi writes about image of Avraham Avinu as a symbol of monotheism - they were lax in Yehoshua's hesped, so this was a teshuvah. 4) The Rambam writes that only the symbolism of the sun is prohibited, not a circle. 5) There were no solar rays included. 6) It was a piece of pottery (he was buried in Timnat Cheres, where the sun (symbolized by pottery/cheres) was worshipped), not an actual sun. See Yabia Omer ibid for some discussion of his answers.</ref>
#Therefore, one shouldn’t teach children to draw the sun, moon, or stars in their complete form, because when they get older it will be prohibited for them, anyway.<ref>Igrot Moshe OC 5:9:6 writes that once a child reached the age of chinuch they should be taught not to draw a picture of a sun, moon, or star. If their drawing is so inaccurate that most adults couldn’t tell what it was then it is permitted but still an adult shouldn’t teach children to draw that because they will grow up thinking that it is permitted and do so when their drawing skills improve. [https://www.star-k.org/prev_questions Star-K] writes that perhaps making a cake in the shape of a sun (circle with cookie sticks as rays) is permitted since it isn't an accurate representation.</ref>
#Some say that it is forbidden to create a temporary image of a sun, moon, or stars.<ref>Minchat Yitzchak 10:72 writes that it is forbidden to temporarily create the image of a sun or moon since it is considered an asiya (creation). See however Darkei Teshuva 141:27.</ref>
#One should not bake cookies in the shape of a moon.<ref>Shevet HaLevi 7:134:10, Avnei Derech 9:106</ref>
#Stained glass windows in shul with the sun in the middle are a violation of both this prohibition as well as [[Chukot Akum]].<ref>Chatam Sofer (Yoreh Deah 129), Pitchei Teshuvah (Yoreh Deah 141:3)</ref>
#Taking a photo of the sun, moon, or stars and developing the negative may not be prohibited but printing it most probably is. Keeping it certainly is.<ref>Shevet Halevi 7:134:6. See Minchat Yitzchak 10:72</ref>

==Human Images==
Another facet of Lo Taasun Itti prohibits producing images of humans for even decorative purposes if they protrude,<ref>Shulchan Aruch (Yoreh Deah 141:7)</ref> as the word Itti is darshened to be read Oti - "Do not create Me."<ref>The Sefer Chinuch 39 explains that we are all created with Tzelem Elokim - not that we have Hashem's body literally, but that our intellect stems from him. Rabbeinu Bechayeh (Shemot 19:20) quotes the Rambam in Moreh Nevuchim 1:1 who says similarly, and the Ritva (Rosh Hashanah 24a) explains that Oti is a refence to the vision of Hashem that Moshe Rabbeinu saw in his Nevuah. The Shach (Yoreh Deah 141:21) notes this, as well. Some (see Rabbeinu Yehonatan and Nimukei Yosef cited in the footnotes to Sefer HaChinuch ibid) write that Oti is a reference to Moshe Rabbeinu.</ref>

#The prohibitions of construction and possession only apply to whole images of humans, also known as a "Partzuf", not partial ones.<ref>Shulchan Aruch and Rama (Yoreh Deah 141:7). See Mabit (vol. 2 Yoreh Deah 35) and Shach (Yoreh deah 141:32) who read Tosafot as disagreeing with this principle.</ref> That said, the Poskim debate the definition of partial. Most argue that "Partzuf" means the whole body<ref>Rosh (Avodah Zarah 3:5), Shulchan Aruch (Yoreh Deah 141:7)</ref> and further debate that even omitting or removing a finger or limb suffices,<ref>Beit David (Yoreh Deah 74), Chatam Sofer (Yoreh Deah 6:6), Yechave Da'at 3:64, Yabia Omer (vol. 10 Yoreh Deah 58:6)</ref> while others argue that half the body must be removed, not just a minor appendage.<ref>Kisseh Eliyahu (Yoreh Deah 141:7), Rav Pe'alim (vol. 4 Yoreh Deah 10). Rav Ovadia (Yabia Omer vol. 10 Yoreh Deah 58:6) argues that their read of Shulchan Aruch is not correct and the Halacha follows the Beit David.</ref> Others argue that "Partzuf means" any figure that has a fully etched out face.<ref>Ritva (Avodah Zarah 42b), Samag (Lavin 22) quoted by Maharshal, Perishah (Yoreh Deah 141:37), Taz (Yoreh Deah 141:15). Shach (Yoreh Deah 141:32) says that one is stringent is praiseworthy. The Maharit YD 35 argues that we should follow the Samag and brings a proof from Tosfot Yoma 54b.</ref> This has relevance to coins with faces minted on them.<ref>Pitchei Teshuvah (Yoreh Deah 141:10) quotes She'elat Yaavetz 170 is who is very strict based on his readings of the aforementioned Rosh, Avnei Yashfeh 1:151</ref> However, if the image is only of one full side of a human (known by some as "profile"), it is permissible according to all opinions.<ref>Ben Ish Chai (Shanah II, Masei 10), Halichot Olam vol. 7 pg 285, Masei 4-5, Yalkut Yosef (Kitzur Shulchan Aruch Yoreh Deah 141:2, 7)</ref>
#Dolls and toys that are full images of humans may be purchased even if they protrude, because some say the chashad (concern people will suspect one) of worshipping human images no longer applies, plus everybody knows that dolls are not worshipped in general, they are not made in a permanent way, and they are "mevuzim" since they are thrown around and get dirty with play. The same goes for selling them.<ref>Yabia Omer (vol. 3 Yoreh Deah 8, vol. 10 Yoreh Deah 58:6 page 372), Yechaveh Da'at 3:64, Halichot Olam (vol. 7 pg 281, Masei 3), Mekor Chaim 265:7, [https://www.hebrewbooks.org/pdfpager.aspx?req=52140&st=&pgnum=161 Binyan Av 1:37] based on Nachal Eshkol 3:50, Maharit YD 35, Pri Hasadeh 3:38, and Netsiv (Emek Shaylah 57:3).</ref> However, some recommend ruining a limb or part of the face, such as the nose.<ref>Shiurei Beracha (Yoreh Deah 141:2), Nehar Mitzrayim (Hilchot Avodah Zarah 2), Teshuvot veHanhagot 1:804, Shevet Halevi 7:134:1, Avnei Derech 6:112</ref> Some even permit manufacturing them, as well.<ref>Rav Ovadia (Yabia Omer (vol. 3 Yoreh Deah 8) originally prohibited manufacturing them, but then seems to have retracted and permitted manufacture as well (Halichot Olam vol. 7 pg 281, Masei 3). See also , [https://www.hebrewbooks.org/pdfpager.aspx?req=52140&st=&pgnum=161 Binyan Av 1:37].</ref>
#This prohibition applies to oragami, as well.<ref>Avnei Derech 6:113</ref>
#It is permitted to draw a two dimensional drawing of a person, therefore, it is permitted to take a picture of a person.<ref>The Ramban Avoda Zarra 43b s.v. dakshinan holds that it is forbidden to draw a two dimensional image of a person. However, the Rambam Avoda Zara 3:11 holds that it is only forbidden if it is three dimensional. That is also the opinion of the Rosh Avoda Zara 3:5. Shulchan Aruch 141:5 codifies the opinion of the Rambam.</ref>
#Due to the Halachic debate as well as Kabbalistic concerns, when photography first became widespread, many Jews took a strict stance except when necessary or if it was a partial image,<ref>See Darkei Teshuvah (Yoreh Deah 141:35) who writes that both Rav Yaakov Emden and Rav Yonatan Eibeshitz were machmir not to allow people to draw their images even though people would benefit from seeing their face, photographs of even gedolim pictures are terrible, and that one should stay away. This is especially prohibited given the view of the Ramban and Ritva that even flat images are prohibited. [https://www.yutorah.org/lectures/lecture.cfm/795424/rabbi-yonatan-emmett/better-to-take-your-picture-before-postmortem-photography-lehalacha/ The Mahari Azsod famously did not allow anyone to take his picture]. This feeling is echoed by Rav Ovadia Hedaya ([https://www.hebrewbooks.org/pdfpager.aspx?req=960&st=&pgnum=240&hilite= Yaskil Avdi (vol. 2 Kuntress Acharon, Yoreh Deah 11]) who instructed a community in Poland whose leader wanted to have all of the kollel member's pictures taken to ensure only those who are identifiable and attending receive their stipends. He agreed that those who do not wish to have their picture taken should not be forced to forgo their stringent custom. The Ben Ish Chai (Shanah II, Masei 9 and Rav Berachot (Maarechet Tzadi, page 130b)) writes similarly that it is permitted according to the letter of the law, but for Kabbalistic reasons one should not be meikel.</ref> but over time that stringency has faded away with only some especially righteous individuals not allowing their picture to be taken. Nowadays, the universal practice is to allow one's picture to be taken and to take pictures of others, especially if the images are not of the whole front or back of the body.<ref>Nehar Mitzrayim (Hilchot Avodah Zarah 3). Yabia Omer (vol. 4 Yoreh Deah 22:3, vol. 11 Orach Chaim 53), Yechave Da'at 3:63, Halichot Olam (vol. 7 pg 282, Masei 4), Yalkut Yosef (Kitzur Shulchan Aruch, Yoreh Deah 141:6), Teshuvot veHanhagot 3:263. Rav Ovadia argues that the Ritva was discussing dyed/painted images, because they protrude slightly, but even the Ritva would permit photos, as they are completely flat. He also testifies that the Rabbanim in Yeshivat Porat Yosef were lenient, except apparently Rav Ovadia Hedaya who was missing from a certain group picture. See Shevet HaLevi 7:134:5 who is unsure if a photo is the same as adam that's not protruding, because it happens on its own and Minchat Yitzchak 10:72 who thinks it's obviously prohibited to photograph the sun.</ref>
#It is prohibited to construct a wax figure in the image of a human, but one may visit a wax museum provided the figures were produced by non-Jews. If they were made by Jews, though, some Poskim forbid it due to the Chillul Hashem of religious people coming to see items created in sin.<ref>Teshuvot veHanhagot 3:263, Avnei Yashfeh 1:151 explaining a ruling of Rav Elyashiv</ref>
#One could justify possessing such a human image if it is placed in a public venue, such as a synagogue or cemetery. Although relying on that leniency is discouraged by many,<ref>Chatam Sofer (Yoreh Deah 6:4) see also ibid 6:6. See Beit David Yoreh Deah 75.</ref> poskim cite it to permit on to display a manikin in a store window,<ref>Az Nidberu 8:59 relying on the Chochmat Adam that there is no chashad of Adam nowadays</ref> but many disagree and only allow a bust but not a full manikin.<ref>Halichot Olam (vol. 7 page 285, Masei 4-5), Yalkut Yosef (Yoreh Deah 141:2, 7). Nevertheless, since we're discussing matters of Issurei Deoraita, the Ben Ish Chai (Shanah II, Masei 10) recommends being Machmir.</ref>
#Some say one would have to give up his life ([[Kiddush Hashem]]) rather than violate this prohibition.<ref>Kol Mevaser 1:14 writes that creating a protruding image of a human is a biblical prohibition of Lo Tasun Itti which is a detail of Avoda Zara. Therefore, he writes that one should give up one's life to avoid violating that prohibition. He cites the Minchat Chinuch 39. He also cites a story in Josephus (Antiques of the Jew v. 18 ch. 3 n. 1) about a town that opposed the Cesar's decree to put up flags with his image on them and were killed because of that.</ref>

==Animals and Plants==

#It is permitted to construct an image of animals, vegetation, or scenery, either etched or protruding.<ref>Rambam (Sefer HaMitzvot, Lo Taaseh 4; Mishneh Torah, Hilchot Avodah Zarah 3:11), Tosafot Yoma 54a, Shulchan Aruch (Yoreh Deah 141:6)</ref>
#Nevertheless, tradition and a sizeable group of Rishonim and Acharonim take serious issue with images of animals in synagogues, especially if they are on the Aron Kodesh, Parochet, or windows.<ref>Mordechai Avodah Zarah 840 quotes a Machloket Rabbeinu Ephraim and Rabbeinu Elyakim who seemingly disagree on whether or not one may install images of animals in synagogues. Rabbeinu Ephraim argues that animals are not included in Lo Taasun Itti, so they may be constructed, and they're not worshipped, so there's no chashad issue. Rabbeinu Elyakim rereads the sugya to prohibit owning images of animals, as well, so he had them remove the images of lions from the shul in Cologne. The Mordechai adds how the Rambam is lenient, and Maharam (Tosafot Yoma 54a) says how they may be distracting, but they're not assur. Plus, there's no chashad when they're flat, and even a Jew can make them, as we see from many instances in Shas. See Ohr Zarua (Avodah Zarah 203-204) and Hagahot Asheri ad loc, as well.
The Beit Yosef (Yoreh Deah 141:6) paskens like R' Ephraim and resolves many of the objections R' Elyakim raises, and that is what he seems to pasken in Shulchan Aruch. However, in Avkat Rochel Siman 63, he adamantly argues that the Halacha follows R' Elyakim completely and arguing based on Teshuvot of the Rambam and the Rosh that anything distracting is forbidden to introduce into a shul setting, contradicting himself in Beit Yosef. Even more puzzling is that in Avkat Rochel Siman 66, he writes to be lenient like R' Ephraim!
Many Acharonim attempt to resolve the blatant double contradiction, with a variety of resolutions and suggestions. At the end of the day, they all urge one to keep the images out of shul, especially if they protrude. Sephardic authorities report how they did not have this issue as much in their home countries. See Yaskil Avdi ([https://www.hebrewbooks.org/pdfpager.aspx?req=959&st=&pgnum=128&hilite= vol. 1 Yoreh Deah 5], [https://www.hebrewbooks.org/pdfpager.aspx?req=960&st=&pgnum=66&hilite= vol. 2 Yoreh Deah 9], and [https://www.hebrewbooks.org/pdfpager.aspx?req=965&st=&pgnum=145&hilite= vol. 7 Siman 17]), Tzitz Eliezer 3:24, [http://haravuziel.org.il/%d7%a1%d7%99%d7%9e%d7%9f-%d7%9b%d7%90-%d7%94%d7%90%d7%9d-%d7%9e%d7%95%d7%aa%d7%a8-%d7%9c%d7%a8%d7%a7%d7%95%d7%9d-%d7%a6%d7%95%d7%a8%d7%aa-%d7%90%d7%a8%d7%99%d7%95%d7%aa-%d7%a2%d7%9c-%d7%a4%d7%a8/ Mishpetei Uziel 9:21-22], Nehar Mitzrayim (Hilchot Avodah zarah 1-6), Mikveh HaMayim (vol. 3 Yoreh Deah Siman 19), Yechaveh Daat 3:62, Yalkut Yosef (Yoreh Deah 141:9, 11; Orach Chaim 90:45), Emek Yehoshua ([https://www.hebrewbooks.org/pdfpager.aspx?req=51207&st=&pgnum=202&hilite= vol. 1 Yoreh Deah 20-21], [https://www.hebrewbooks.org/pdfpager.aspx?req=51208&st=&pgnum=299 vol. 2 Yoreh 19], [https://hebrewbooks.org/pdfpager.aspx?req=51211&st=&pgnum=55 vol. 6 Orach Chaim 30]), Magen Avot (Lebhar, Yoreh Deah 141), Heichal Yitzchak (Orach Chaim 11), Iggerot Moshe YD 2:55, Rav Joseph B. Soloveitchik in [https://books.google.com/books?id=p611GgXAUdMC&pg=PA3&lpg=PA3&dq=rav+soloveitchik+stained+glass+window&source=bl&ots=GKNBf4ZdCZ&sig=ACfU3U0I7M4QsAhtZoErxUdCtSGzjBOfQQ&hl=en&sa=X&ved=2ahUKEwiYluCrrffmAhUynOAKHfcuDX8Q6AEwAnoECAkQAQ#v=onepage&q=rav%20soloveitchik%20stained%20glass%20window&f=false Community, Covenant, and Commitment page 3], and [http://www.daat.ac.il/daat/vl/Maayanot_Tfila/Maayanot_Tfila03.pdf Tefillatam Shel Yehudim, in Maayanot 8 pp 9-11] (reprinted in Mipninei HaRav page 34)</ref>

==Replications of the Vessels of the Temple==

#The Torah prohibits one from constructing exact replicas of the Mishkan, Beit HaMikdash, and their vessels, such as the Menorah, Shulchan, and Mizbeach.<ref>Shemot 22:19, Avodah Zarah 43a, Rosh Hashana 24a, Shulchan Aruch (Yoreh Deah 141:8). Rav Moshe Feinstein (Iggerot Moshe Yoreh Deah 3:33) notes how the measurements of all versions of the Mishkan and Beit HaMikdash are included. Halichot Olam vol. 7 pg 288</ref>
#According to some Rishonim, even possessing any such object is Assur Min HaTorah<ref>Rashba as quoted by the Ritva (Rosh HaShanah 24b and Avodah Zarah 43b) and Ran (Avodah Zarah 43b).</ref>, while some Poskim disagree.<ref>Pitchei Teshuvah (Yoreh Deah 141:12)</ref>
#The Rambam placed these Halachot in Hilchot Beit HaBechirah (7:10), not in Hilchot Avodah Zara, potentially because he saw the issur to be a function of Mora Mikdash.<ref>Minchat Chinuch 39:1</ref> Others suggest that it's because he includes building the vessels of the Beit HaMikdash in the grander Mitzvah of building the Beit HaMikdash itself,<ref>Rambam Sefer HaMitzvot (Aseh 20), Shevet HaLevi 3:106</ref> unlike the Ramban who thinks they are separate.<ref>Hasagot leSefer HaMitzvot Shoresh 12, Aseh 33. See Beis Yitzchok 29 pg. 454.</ref>

===Drawings===

#Drawings of these are permitted, as well.<ref>Ritva Avodah Zarah 43 and Rosh Hashanah 24a</ref>

===For Education Purposes===

#Making a model to demonstrate what the Torah is referring to (i.e. educational purposes) is permissible.<ref>Iggerot Moshe (Yoreh Deah 3:33), Halichot Olam vol. 7 pg 288</ref>

===Vessels of the Bet Hamikdash===

#Ultimately, any deviation that would render a vessel invalid for Mikdash purposes renders it permissible to be construct outside of the Mikdash.<ref>Ritva Avodah Zarah 43 and Rosh Hashanah 24a</ref>

===Making a Seven Branch Menorah===

#It’s forbidden to make a menorah of seven branches even of other metals besides gold, even if it’s not 18 Tefachim tall, and even without the appropriate designs such as the flowers and bolts of the menorah.<ref>Avodah Zarah 43a, Rosh HaShanah 24a, Shulchan Aruch (Yoreh Deah 141:8)</ref> However, it’s permissible to make it out of wood or non-metals.<ref>Shach (Yoreh Deah 141:35</ref> Having curved as opposed to straight branches does not make it permissible.<ref>Bechor Shor quoted in Pitchei Teshuvah (Yoreh Deah 141:14)</ref>
#If one ends up in possession of a seven branch menorah, he should remove or add a branch.<ref>Shiurei Beracha (Yoreh Deah 141:8)</ref> If there is no trunk and just seven branches coming out of a flat base, the prohibition does not apply, especially if they're not all in a straight row.<ref>Mishpetei Uziel 2:18, Shevet HaLevi 10:129</ref>
#Many poskim permit a seven branch electrical menorah, because the variation of electric bulbs as opposed to cup of oil with wicks is significant enough to avoid the issur. On this basis, a shul is allowed to keep such a Menorah if they end up in possession of it.<ref>Rav Ben Tzion Meir Chai Uziel (Misheptei Uziel 2:18) and Rav Ovadia Yosef (Yabia Omer vol. 2 Orach Chaim 12, Yechaveh Daat 3:61 and 7:142, Halichot Olam vol. 7 pg 288) were lenient because it's significantly different from the Menorah in the Mikdash, plus it's made by other people, even though the Shoel Meshiv thinks that a shinui in nerot isn't me'akev to be posel. Also, when used as a decoration in shul, the good intentions of wanting to adorn the miniature House of Hashem and the lack of intention to copy the Mikdash are additional reasons to be lenient. Yaskil Avdi (vol. 7 Yoreh Deah 16) quotes Rav Herzog who thought that the lack of beit kibbul is enough to be mattir, but he recommends one be strict since it's a Torah level prohibition. Yesodei Yeshurun R' Gedalia Felder vol. 1 page 47 (Maarechet Beit HaKnesset #31) quotes the Machloket. Rav Schachter (oral communication) recommends staying away. See also [https://itorah.com/global-search/menorah%20seven%20branches Rabbi Eli Mansour's Daily Halacha on iTorah]</ref>

===Replicating the Bet Hamikdash===

#It is only forbidden to make the a house the dimensions of the Hiechal, a porch the dimensions of the Ulam, and a courtyard the dimensions of the Azara of the Bet Hamikdash.<ref>Rosh Hashana 24a, Avoda Zara 43a, Shulchan Aruch Y.D. 141:8</ref> The dimensions of the Heichal in the second Bet Hamikdash were 60 amot by 20 amot by 40 amot tall.<ref>Mishna Middot 4:7, Rambam Bet Habechira 4:3. See there for the thicknesses of the walls.</ref> In the first Bet Hamikdash it was 30 amot tall<ref>Melachim 1:6:2, Bava Batra 3a</ref> and it is forbidden to replicate the dimensions of the first Bet Hamikdash as well.<ref>Pitchei Teshuva YD 141:13 citing Bet Efraim OC 10, Mikdash Dovid Kodshim 1:3</ref> The Ulam was 90 amot by 11 amot by 40 amot.<ref>Mishna Middot 4:7, Rambam Bet Habechira 4:4. See there for the thicknesses of the walls.</ref> The Azara was 135 amot by 187 amot.<ref>Mishna Middot 5:1, Yoma 16b, Rambam Bet Habechira 5:4</ref> If one alters the dimensions even slightly it is permitted.<ref>Rashi Avoda Zara 43a, Shach 141:33</ref>
#The prohibition applies whether or not one makes rooms or attaches it to another house.<ref>Darkei Teshuva 141:54 citing the Torat Moshe</ref> Making a structure that mimics the Ulam is forbidden whether it has 3 or 4 walls.<ref>Shach 141:34 based on Tosfot</ref>
#There is no prohibition to make a courtyard mimicking the dimensions of Har Habayit.<ref>Mikdash Dovid Kodshim 1:3</ref>
#If a non-Jew made a courtyard or house according to these dimensions that replicate the Bet Hamikdash, some say that one can nonetheless live in it, while others forbid.<ref>Pitchei Teshuva YD 141:12 citing the Tiferet Lmoshe is lenient, while the Darkei Teshuva 141:52 is strict. Darkei Teshuva quotes the Maharam Rotenberg cited by Bet Yosef s.v. vhashta, Pri Haadama v. 3 a"z ch. 3, Gra 141:21, and Shiurei Bracha 141:8 are strict. He does quote the Dvar Moshe 1:122 and Mekor Mayim Chaim who are lenient.</ref>

=Further Reading=

#[https://www.hebrewbooks.org/pdfpager.aspx?req=46218&st=&pgnum=227&hilite= Chut Shani, Pesach, pp. 223-241, by Rav Nissim Kareltz, Kuntress be'Assiyat Tzurot]
#[https://www.yutorah.org/lectures/lecture.cfm/750417/Rabbi_Michoel_Zylberman/The_Laws_of_Forbidden_Images The Laws of Forbidden Images, by Rabbi Michoel Zylberman]
#[https://www.theyeshivaworld.com/news/headlines-breaking-stories/210928/halachos-of-forbidden-images.html Halachically Speaking, Halachos of Forbidden Images]
#[https://dinonline.org/2018/07/27/halachic-aspects-of-taking-photos/ Halachic Aspects of Taking Photos, Din Online]
#[https://www.yutorah.org/search/?teacher=82654&collection=8770 Shiurim on Perek Kol HaTzlamim] related to these Halachot

=Sources=
<references />
[[Category: Avoda Zara]]

Laws of Learning Torah

2025-04-27T04:15:46Z

Mpg613: Corrected link and added source with link

[[Image:Learning_torah.jpg|250px|right]]
Learning Torah is incredibly important and rivals all other mitzvot in its importance.<ref>Mishna Peah 1:1</ref>
==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. One should learn as much as one can and that is precious in God's eyes as long as one's intentions are pure.<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 really understands his learning, 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>
#Someone who learns Torah purely for the sake of heaven is deserving of great rewards.<ref>Mishna Avot 6:1</ref> Even if a person finds himself encouraged to learn for ulterior reasons he should continue to learn and eventually reach the level of learning purely.<ref>Gemara Pesachim 50b</ref> Many emphasize that nowadays it is critical to start learning with an external motivation in order to overcome the Yetzer Hara and become involved in learning Torah<ref>[https://he.wikisource.org/wiki/%D7%A0%D7%A4%D7%A9_%D7%94%D7%97%D7%99%D7%99%D7%9D/%D7%A9%D7%A2%D7%A8_%D7%92* Nefesh HaChaim (Shaar 3* ch. 1 s.v. vegam)]</ref> and once one is involved it'll help purify oneself.<ref>Gra (Mishlei 25:21) writes that even learning which is shelo lishma helps combat the yetzer hara.</ref>
#If one learns and doesn't understand what is learning it isn't considered Talmud Torah.<ref>[https://www.sefaria.org/Magen_Avraham.50.2?lang=he Magen Avraham 50:2], [https://www.sefaria.org/Mishnah_Berurah.50.2?lang=bi Mishna Brurah 50:2]. Chida in [https://www.sefaria.org/Marit_HaAyin_on_Avodah_Zarah.19a.3?lang=he Marit Haayin Avoda Zara 19a s.v. vamar] explains that the Gemara which encourages learning without understanding to mean that if one can't understand it one should still learn without understanding. Or that one should learn even if one only understands the words without understanding the greater context. Ayin Yakov explains that it is referring to someone understanding but has questions on it.</ref> Many poskim say that it is considered Talmud Torah when reading Tanach even if one doesn't understand it.<ref>[https://www.sefaria.org/Hilchos_Talmud_Torah.2.12?lang=he Shulchan Aruch Harav 2:12]-[https://www.sefaria.org/Hilchos_Talmud_Torah.2.13?lang=he 13]. (See [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=67920#p=55&fitMode=fitwidth&hlts=&ocr=%D7%A9%D7%94%D7%9F%20%D7%AA%D7%95%D7%A8%D7%94%20%D7%94%D7%9F%20%D7%A9%D7%94%D7%A8%D7%99%20%D7%90%D7%95%D7%9E%D7%A8%20%D7%9E%D7%9E%D7%A9 Shu"t Chevel Nachalato 26:8] in the name of Rav Yaakov Kamenetsky in his introduction to Emes Leyaakov Al Hatorah "Mavo Lelimmud Hamikra" [not necessarily as a practical halachic ruling] who differentiates between Torah vs. Neviim and Ketuvim.) See Divrei Shmuel Al Hatorah p. 11 who quotes the Likutei Maamarim of the Chafetz Chaim as arguing that without understanding even reading mikrah isn't learning. [https://www.sefaria.org/Teshuvot_HaRadbaz_Volume_3.867?vhe=hebrew|Teshuvot_HaRadbaz,_Warsaw_1882&lang=he Teshuvot Radbaz 3:876 (425)] seems to agree (see, however, [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=67920#p=55&fitMode=fitwidth&hlts=&ocr=%D7%A9%D7%94%D7%9F%20%D7%AA%D7%95%D7%A8%D7%94%20%D7%94%D7%9F%20%D7%A9%D7%94%D7%A8%D7%99%20%D7%90%D7%95%D7%9E%D7%A8%20%D7%9E%D7%9E%D7%A9 Shu"t Chevel Nachalato 26:8] who understands the Radbaz differently). [https://hebrewbooks.org/pdfpager.aspx?req=918&pgnum=245 Igrot Moshe O.C. 2:56 pg. 245 s.v. vehareaya] says clearly that reading mikrah without understanding isn't learning.
*There are poskim who seem to hold that '''''any''''' learning without understanding is considered Talmud Torah. See [https://www.sefaria.org/Kitzur_Shulchan_Arukh.27.5?lang=he Kitzur Shulchan Arukh 27:5] and Teshuvot Maharil Hachadashot 45:2 near the end of the teshuva. (The teshuva is quoted in its entirety in Mizahav Umipaz, vol. 2, pg. [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=15074#p=607&fitMode=fitwidth&hlts=&ocr= 444]-[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=15074#p=608&fitMode=fitwidth&hlts=&ocr= 445]).
*See [https://oukosher.org/halacha-yomis/should-one-recite-korbanos-if-he-does-not-understand-the-meaning-of-the-words/ OU Halacha Yomis "Should one recite ''Korbanos'' if he does not understand the meaning of the words?"] for more discussion on this topic.</ref> See [https://www.sefaria.org/Derekh_Hashem%2C_Part_Four%2C_On_Torah_Study?lang=he Derech Hashem of Ramchal 4:2].

==Mitzvah on the Father==
#A father has an obligation to teach his son Torah.<ref>Rambam Talmud Torah 1:1, Shulchan Aruch Y.D. 245:1</ref> If a father doesn't teach his son Torah, the son is obligated to teach himself once he is bar mitzvah'ed and realizes that he should study Torah.<ref>Rambam Talmud Torah 1:3, Shulchan Aruch Harav 2:1. The Frankel Rambam in Hagahot Vtziyunim quotes the Lechem Yehuda who says that the Rambam also means that the son is only obligated to teach himself once he is bar mitzvah'ed. It is also the opinion of the Meiri and Chinuch.</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> Rav Yisrael Salanter holds that nowadays, after the sealing of the Talmud, being that we can not learn Tanach the way Chazal did, we must define the terms "Mikra", "Mishna" and "Gemara" differently. "Mikra" today means to learn Talmud Bavli and Yerushalmi. "Mishna" today means to learn Tosfot and the Seforim of the Great Poskim- Rishonim and Achronim. "Gemara" today means proper Iyun in all that you learn and to be able to pasken Halachah from your learning.<ref>[https://he.wikisource.org/wiki/%D7%90%D7%95%D7%A8_%D7%99%D7%A9%D7%A8%D7%90%D7%9C/%D7%9E%D7%9B%D7%AA%D7%91%D7%99%D7%9D/%D7%99%D7%97 Ohr Yisrael #18]</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 [https://www.sefaria.org/Siftei_Kohen_on_Shulchan_Arukh%2C_Yoreh_De'ah.246.5.1?lang=he Shach 246:5] quotes the Drisha 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 (and also quoted in short in [https://www.sefaria.org/Mishnah_Berurah.155.3?ven=hebrew|eu5_text&lang=he Mishnah Berurah 155:3]). (See, however, what the [https://he.wikisource.org/wiki/%D7%A2%D7%A8%D7%95%D7%9A_%D7%94%D7%A9%D7%95%D7%9C%D7%97%D7%9F_%D7%99%D7%95%D7%A8%D7%94_%D7%93%D7%A2%D7%94_%D7%A8%D7%9E%D7%95#%D7%A1%D7%99%D7%9E%D7%9F_%D7%A8%D7%9E%D7%95_%D7%A1%D7%A2%D7%99%D7%A3_%D7%99%D7%96 Aruch Hashulchan Y.D. 246:17] comments about this issue.)
*On the other hand, Birkei Yosef YD 246:4 laments the fact that many people only read the abridged halachot as they despair 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 (Talmud 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.
#Based on this concept, there is a practice to recite a portion from Torah, Mishna, and Gemara after Birchot HaTorah before Pesukei DeZimrah.<ref>Rav Amram Goan (cited by Tosfot Kiddushin 30a s.v. lo) established learning a piece of torah, mishna, and talmud each day before pesukei d’zimrah. Tosfot Avoda Zara 19b s.v. yeshalesh, Ritva Avoda Zara 19b s.v. vekatvu, and Hagahot Maimoniyot (Talmud Torah 1:8) cite this establishment. </ref>
# 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)). </ref>
#Rav Shlomo Wolbe felt that there are four basic areas aside from the regular Gemara curriculum of the yeshiva that the yeshiva student should master. a. Shulchan Aruch Orach Chaim with the Mishnah Berurah b. Chumash with the commentaries of Rashi and Ramban c. Pirkei Avos with the commentary of Rabbenu Yonah d. Mesillat Yesharim.<ref>Alei Shur Chelek Alef pg. 29. Rav Wolbe calls this Tzurat HaYehudi (the Framework of a Jew).</ref>
#The order for a parent or teacher to teach children Torah is discussed here:[[Halachos for Educators#Torah Curriculum to Teach Children]].

==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>
#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, Mishnah Berurah 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), Sh"t Yabia Omer 10:23 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. See also [https://halachayomit.co.il/en/default.aspx?HalachaID=3509 Halachayomit.co.il "Reading Scripture at Night"]. </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>

==Women Learning Torah==

#Women are exempt from learning Torah.<ref>Rambam (Talmud Torah 1:1). [https://www.hebrewbooks.org/pdfpager.aspx?req=21979&st=&pgnum=117 Rav Chaim Palagi (Torah Vchaim n. 208)] explains kabbalistically why women are exempt from this mitzvah.</ref> Nonetheless, women may learn torah and will be rewarded for their actions. However, women are obligated to learn the laws of the mitzvot that apply to them.<ref>Shulchan Aruch Y.D. 246:6

*'''Exemption''': The Gemara Kiddushin 29b derives from the pasuk that women are exempt form learning Torah. Rambam (Talmud Torah 1:1) and Shulchan Aruch Y.D. 246:6 codify this.
*'''Potential Issue''': The Mishna Sotah 20a cites a dispute between Rabbi Eliezer and Ben Azay whether a father should or should not teach a daughter torah. The Rambam (Talmud Torah 1:13) and Shulchan Aruch 246:6 codify the opinion of Rabbi Eliezer that a father should not teach his daughter. According to Rashi (Sotah 21b s.v. keilu) Rabbi Eliezer holds that it is forbidden to teach a daughter Torah because it may lead to using her cleverness acquired from Torah in order to sin stealthily. Rambam (Talmud Torah 1:13) interprets the gemara to mean that teaching a daughter torah is prohibited because she might misunderstand Torah and make a mockery of its true intent.
*'''On her own initiative''': Both the Rambam and Shulchan Aruch ibid. write that a woman may learn Torah on their own and is rewarded for it like someone who isn't obligated in a mitzvah and fulfills it. Prisha YD 246:15 explains that a woman may learn on her own even Torah SheBaal Peh because once she decided to learn on her own we can assume that she isn't going to cause Torah to become a mockery. The Chida in Tov Ayin (Siman 4) agrees. Tzitz Eliezer 9:3:1-3 supports this opinion.
*'''Torah Shebichtav''': The Rambam ibid. writes that preferably one shouldn't teach women Torah Shebichtav. Taz YD 264:4 writes that it is permitted and even ideal to teach women Torah Shebichtav on a simple level. Sheol UMeishiv 3:41 and Atret Zekenim OC 47:3 agree.
*'''Learning Halacha''': The Agur (Siman 2) writes that women are obligated to learn the halachot that apply to them. Sefer Chasidim 313, Maharil 45:2, Rama YD 246:6, Taz 47:14, and Shulchan Aruch HaRav (Talmud Torah 1:16) agree.
For more on this issue, see "[https://beta.hebrewbooks.org/pdfpager.aspx?req=56118&pgnum=27 Bedin Limmud Hatorah Lenashim: Shakla Vetarya Bidvar Halimmudim Bevatei Hachinuch Levanot Hanahug Bizmaneinu]", by [https://www.hamichlol.org.il/%D7%A8%D7%91%D7%99_%D7%A9%D7%9C%D7%9E%D7%94_%D7%92%D7%A8%D7%95%D7%A1 Rav Shlomo Hakohen Gross] (Dayan Umoreh Tzedek deKehal Kadosh Machazikei Hadas DeChassidei Belz Boro Park יע"א, Mechaber Sefer Shu"t Mishnah Shleima), published in Or Yisrael, vol. 8 (Shana 2 Gilyon 4), Sivan 5757, pg. 27.</ref>

==Non-Jews Learning Torah==

#In general, it is forbidden for non-Jews to learn Torah<ref name=":0">Sanhedrin 59a. Along the same lines, Rabbi Dovid Tzvi Hoffman (Melamed Leho'il Y.D. 2:77, cited by Rabbi Shlomo Brody in A Guide to the Complex pg. 181), allows Jews to teach non-Jews any narrative portions of the Torah, as those portions will inspire those non-Jews to believe in the grandeur of God and appreciate the ''sheva Mitzvot Bnei Noach'' more.</ref> and for Jews to teach non-Jews Torah,<ref>Chagiga 13a. Tosefot ''ibid'' s.v. "Ein" asks why there is a need to forbid teaching non-Jews if the gemara in Sanhedrin 59a already forbid non-Jews from learning Torah. Tosefot explains that the prohibition of teaching a non-Jew Torah is meant to apply even in cases where the non-Jew has other sources of learning Torah aside from you.</ref> but the ''poskim'' established several exceptions, as follows:
##Some ''poskim'' maintain that this prohibition applies only to non-Jews who deny the divinity of the Torah.<ref>Shu"t HaRambam 147, cited in A Guide to the Complex, pg. 181</ref>
##Since non-Jews are commanded in the ''sheva Mitzvot Bnei Noach'', some ''poskim'' hold that it is appropriate to teach them the sections of the Torah that pertain to those Mitzvot.<ref name=":0" />
##Some ''poskim'' allow teaching any sections of Tanach to non-Jews but prohibit teaching non-Jews the Oral Law.<ref>Netziv (Meishiv Davar 2:77), Maharatz Chayot (Sota 35b s.v. “li-Divarecha”). Meiri Sanhedrin 59a s.v. "Ben Noach" (also footnote 3 in ed. Kedem Yerushalayim) implies that he distinguishes between Tanach and Talmud because he says, "if [the non-Jew] learned Torah not with the goal of fulfilling the Mitzvot; rather, he wants to delve into the knowledge of our Torah and ''Talmudeinu'', then [such a person] is fitting to be punished." [https://www.etzion.org.il/en/shiur-08-talmud-torah-non-jews Rabbi Tzvi Sinensky] explains that this idea might be rooted in the fundamental principle that the Jewish people’s covenant with God is rooted in the Oral Torah, not Scripture.</ref>
##If the non-Jew wants to learn Torah in-depth in order to learn about Judaism and the Torah due to intellectual interest, then some ''poskim'' permit teaching Torah to non-Jews.<ref>Seridei Esh 2:26</ref>
#According to many opinions it is permitted to teach non-Jews Torah in a superficial way just to explain them Torah without the reasons or the depths of the Torah. Additionally, it is permitted to give a ruling for a non-Jew to act in a certain fashion without explaining the reason.<ref>Mishnat Hager p. 321 quotes the Beer Sheva (Beer Mayim Chayim n. 14) who permits teaching torah to non-Jews if you don't explain the reasons or the intricate logic of Torah. Tiferet Yisrael (Zevachim 14:4) explains that it is permitted to rule for a non-Jew without explaining its reason. See Hakdamat Hanetsiv to Emek Sheyla 3:8.</ref>
#It is permitted to answer a non-Jew a question of Torah if not answering them in Torah will cause a chilul Hashem.<ref>Toratacha Lyisrael 6:8 quotes a few poskim including Kovetz Teshuvot 3:142 hold that you can answer a non-Jew who asks a question about the torah if you don't answer them it'll come a chilul Hashem or they're malign the Torah. Toratacha Lyisrael 6:5 writes that some permit teaching Torah to a non-Jew orally as long as they aren't learning it from a sefer. However, he writes that the poskim do not hold like that distinction and it is forbidden.</ref>

==Teaching Torah==

#All who are obligated to learn Torah are also obligated to teach Torah.<ref>Gemara Kiddushin 29b, Mishneh Torah Hilchot Talmud Torah 1:1 </ref>
#Specifically, a father is obligated to teach his son Torah.<ref>Mishneh Torah Hilchot Talmud Torah 1:1 </ref> The obligation begins when the son begins to talk, he should be taught "Torah Tziva Lanu Moshe.." as well as the first pasuk of Kriat Shema.<ref>Bayit HaYehudi vol. 3 pg. 136 </ref>
#A father is required to provide a Torah education for his son even if it will require him paying for a private teacher or private school.<ref>Bayit Yehudi vol. 3 pg. 136 </ref>
#A man is even obligated to teach his grandson Torah<ref>Gemara Kiddushin 30a, Mishneh Torah Hilchot Talmud Torah 1:2 </ref> and pay for his tuition to learn Torah.<ref>Shulchan Aruch 245:3 writes that it is an obligation for a parent to pay for the tuition of his son's Torah education. [https://www.sefaria.org/Siftei_Kohen_on_Shulchan_Arukh%2C_Yoreh_De'ah.245.1.1?lang=bi Shach 245:1] writes the same applies to a grandson.</ref> Some say that this is is only true for one's son's son and not one's daughter's son.<ref>[https://www.sefaria.org/Siftei_Kohen_on_Shulchan_Arukh%2C_Yoreh_De'ah.245.1.1?lang=bi Shach 245:1] writes that there's an obligation to pay for the Torah education of all grandchildren but he cites the Maharshal who limits it to one's son's son. [https://www.sefaria.org/Beur_HaGra_on_Shulchan_Arukh%2C_Yoreh_De'ah.240.34?lang=bi Gra YD 240:34] writes that there's no kibbud av v'em obligation to one's mother's father.</ref>
#Children are exempt from [[learning Torah]].<ref>Rambam (Talmud Torah 1:1) </ref>

==Learning Aloud==

#One should make sure to learn Torah out loud. If one learns out loud, one will be blessed to remember one's learning.<ref>Eirvuin 54a, Rambam (Talmud Torah 3:12), Shulchan Aruch YD 246:22, Kitzur Shulchan Aruch 27:5. Chida in Petach Eynayim (Eruvim 54a) writes that as the pasuk in Beresheet 27:22 הקל קול יעקב one קול, voice, is spelled complete and one is complete without a vav, to indicate that when we pray we silently and when we learn we learn aloud. </ref>
#Bruria, the wife of Rebbe Meir, was passing a student who was studying silently without verbalizing what he was learning. She rebuked him and said that his manner of study was incorrect because the verse states, “Life comes to the one who comes upon them” which is meant to be understood as, “life comes to the one who articulates its words with one’s mouth.” <ref>Eruvin 53b-54a </ref>
#When one learns one should learn out loud but it’s considered Talmud Torah even if one only thinks about it and doesn't even enunciate the words.<ref>Rav Ovadia Yosef in Halichot Olam (8 pg 390) and Anaf Etz Avot (Avot 3:3). Rav Ovadia cites the Rashbetz Avot 3:3, Yereyim 27, and Shitah Mikubeset Brachot 15b all say that learning in thought is called learning. Interestingly, the Maharal (Derech Chaim Avot 3:6) writes that when learning with someone else, such as a chevruta, one is forced explain the issue in words in order to discuss it. In this manner, one accomplishes the an awesome fulfillment of learning Torah which is spoken aloud. However, when one learns alone, even if one says the words aloud, primarily it is a mental thought process and the words are insignificant, which is a lower level of learning Torah. </ref> Some poskim hold that for Mikra if one doesn't enunciate the words it isn't considered learning.<ref>Shulchan Aruch Harav 2:12 writes that if for Mikra one doesn't enunciate the words that one is learning it isn't considered learning at all. Gevurat Yitzchak v. 2 pp. 19-20 Sotah 32b s.v. layma proves from the Shitah Mikubeset Brachot 13a citing the Raavad that if one doesn't enunciate the words of Mikra when learning it doesn't fulfill the mitzvah.</ref>

==Learning with a Chavrusa==

#Even though it is preferable and advantageous to learn with a Chevruta (partner) or in a Chabura (group) nonetheless, one who learns by oneself, fulfills the Mitzvah Deoritta of Talmud Torah.<ref>Tanna Dvei Eliyaho 23 writes that Hashem finds favor in the Jewish people because they learn in groups (Chabura’s). Pirkei Avot 3:2-3 says that an individual who learns gets reward for learning, two who learn together have their Torah written in Hashem’s Sefer Zichronot and the Shechina is present, while ten who learn together have the Shechina precede the group in wait for their learning. [[Brachot]] 63b says that one really acquires his Torah that he learns in a Chabura. From the above it just seems that there are good levels of learning and then higher forms, yet from Tanit 7a which says that Talmidei Chachamim who learn by themselves are cursed, become foolish, and sin, it seems that learning as an individual is problematic. Nonetheless, because nowadays we learn from a Sefer it’s permissible (Halichot Olam 8 pg 390) and Yavetz (Introduction) writes that it doesn’t apply to learning in [[Israel]] where the air makes one wise. Even though, Maharal (Derech Chaim (Avot 3:3)) writes that learning by oneself even if one says it out loud isn’t considered Osek in Divrei Torah, Halichot Olam rejects using this for halachic implications because one makes [[Brachot HaTorah]] for Torah one learns by oneself and also Mishna Brurah (Beiur Halacha beginning of 155) writes that the mitzvah of Talmud Torah also applies to learning individually. </ref>

==Interrupting Torah Learning==

#Regarding what to do when learning Torah comes into conflict with other mitzvot, see [[Which_Mitzvot_take_precedence%3F#Learning_Torah_and_Other_Mitzvot]].
#One should not interrupt Torah learning to answer Baruch Hu Ubaruch Shemo.<ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Volume 1, Page 111 </ref>
#Should one interrupt one's learning in order to say the bracha on lightning and thunder? See [[Bracha_For_Seeing_Natural_Wonders#Lightning_and_Thunder]].

==Prerequisites for Learning Torah==

#One should not learn Torah if one needs to go to the bathroom.<ref>Rama 92:1</ref> Some say that it is permitted if one can hold it in for 72 minutes<ref>Mishna Brurah 92:7</ref> and others say it is forbidden.<ref>Shaarei Teshuva 6:5</ref>

===Learning in Front of Ervah===

#It is forbidden to learn Torah in a place where there is ervah exposed. A tefach of a woman that is usually covered is considered ervah.<ref>Shulchan Aruch 75:1</ref>
#Hair of married women is considered ervah.<ref>Shulchan Aruch 75:1</ref>
#One shouldn't learn torah where there is a woman singing including your wife.<ref>Shulchan Aruch 75:3</ref>
#According to Sephardim, it is permitted to learn Torah in front of ervah if one closes one's eyes. According to Ashkenazim one may not learn in front of ervah unless one turns one's body away and doesn't see it.<ref>Shulchan Aruch 75:6, Mishna Brurah 75:29</ref>
#It is permitted to think Torah in front of ervah.<ref>Mishna Brurah 75:29</ref>

===Learning in an Unclean Place===

#It is forbidden to learn Torah in front of feces. However, if the feces are covered even by glass or something transparent it is permitted to learn.<ref>Shulchan Aruch 76:1</ref>
#If there are feces before him in a moving state it is forbidden to learn Torah.<ref>Shulchan Aruch 76:2</ref>
#If someone didn't wipe themselves properly and there are feces on his body by his private area he may not learn Torah even if they are covered,<ref>Yoma 30a, Shulchan Aruch 76:5</ref>
#It is permitted to learn in a house and not be concerned that there are feces in it.<ref>Shulchan Aruch 76:7</ref>
#In the days of Chazal an area there was a children was considered suspect of being unclean and it would be forbidden to learn unless it is checked.<ref>Mishna Brurah 76:23 based on Rabbenu Yonah. Aruch Hashulchan 76:17 writes that one doesn't have to check the area for feces before learning even if there are children around unless it entered one's mind that there is a concern that there is feces.</ref> Today even if there are children at home the home is considered as having a status of clean from feces.<ref>Piskei Teshuvot 76:10 citing Or Letzion 2:6:14, Halichot Shlomo 22:4, Mishna Halachot 11:59, Ishei Yisrael 52 fnt. 67</ref>

==Taking Money for Learning and Teaching Torah==
===Learning Torah===

#The mishna in Mesekhes Avos states that one should not derive benefit from his Torah learning.<ref>Avos 4:5.</ref> The Rambam Avos 4:5 and in Hilchos Talmud Torah perek 3. explains that it is a desecration of G-d’s name, and by extension His Torah, to make Torah learning into a money-making profession.<ref>The Rambam lists several different reasons as to why taking money for Torah is wrong. Besides the consideration of chillul Hashem, the Rambam adds that melachah is a positive virtue which prevents falling into sin (Hilchos Talmud Torah 3:10). Thus, if a person is only learning and is not working he may run a greater risk of falling prey to sin.</ref>
#Many gedolei Yisroel throughout the generations disagreed with the Rambam.<ref>See the Tashbetz’s reaction to the Rambam (Shut Tashbetz 1:142), where he notes that it was always the practice that Bnei Yisroel have supported their Torah scholars. He brings several proofs from midrashic and Talmudic sources that it is permissible, or perhaps even obligatory, for Torah scholars to accept wealth that matches their stature. The Rama YD 246:21 codifies the Tashbetz’s opinion. Also, Kesef Mishna (Talmud Torah 3:10) emphasizes that there was a strong minhag to be lenient on this, and he ends off by saying that even if the halacha is like the Rambam, maybe we should apply the rule of "et laasot l'hashem". He repeats this sentiment in Bet Yosef YD 246:21.
The Maharshal (Yam Shel Shlomo Chullin 3:9) is adamantly opposed to the opinion of the Rambam if not taking money will cause bitul torah. He says that if a person can learn more by taking money to learn, he should do so, and it is an aveirah not to take it! </ref> Additionally, some poskim limit the scope of the Rambam’s psak and conclude that even he would agree that it is permissible to take money for Torah learning if learning would otherwise be impossible.<ref>For example, see Rav Moshe Feinstein’s approach to the Rambam in Igros Moshe (Yoreh Deah 4:36). He contends that the Rambam only said that accepting money for learning would be prohibited if the Torah scholar is capable of studying diligently with a clear mind even after working for parnassah for a portion of the day. However, if the scholar is not capable of concentrating in the same way that he would be without having engaged in work, it is permissible for him to accept donations from the tzibbur.
Taz YD 246:7 is swayed by the concern that nowadays making parnasa for tuitions, weddings, and raising a Jewish family is really very hard. Also, Biur Halacha OC 231 says perhaps the Rambam would be modeh that it is muter if it isn't possible to learn properly and work.
Furthermore, Rav Moshe (Igrot Moshe YD 2:116) says that it isn't even a midat chasidut to be stringent for the Rambam nowadays if it'll cause you to minimize your learning, since nowadays we're not capable of doing both. Rav Ovadia Yosef in Yabia Omer YD 7:17 agrees with Rav Moshe.
Interestingly, Maaseh Rav (sheilta 50) says Rav Chaim Volozhon was asked by an avrech if he was right in deciding to turn down a Yisachar-Zevulun opportunity because he said that he didn't want to share his spiritual reward for money. Rav Chaim said he was totally wrong. By not taking the money, he indicated that he wasn't interested in fulfilling Hashem's will; rather, he just wanted the spiritual reward. If he wanted to promote Hashem's mitzvot in a greater fashion, he would take the money so that he would be free to learn more.</ref>
#We pasken that, while it is commendable for a Torah scholar to support himself from his own earnings, it is permissible for him to accept donations to facilitate his learning.<ref>Rama, Yoreh Deah 246:21. </ref>

===Teaching Torah===

#There is also a prohibition to charge money to teach Torah.<ref>Gemara Bechorot 29a, Shulchan Aruch, Yoreh Deah 246:5</ref>
#However, there are several heteirim for those teaching Torah to charge money. For example, payment can certainly be accepted for any teaching position which includes disciplining children or instruction of non-Torah subjects.<ref>See Beis Yosef to Yoreh Deah 246:5. See Rav Schachter’s explanation in Ginat Egoz (p. 188) where he writes that for younger grades the salary for teachers could be compensation for watching the students. For teachers of mature students, the salary could be considered a compensation to allow the teachers to have free time to learn and teach, but the actual teaching isn’t for pay. Accordingly, he writes that in his opinion, there shouldn’t be a fixed amount of sick days for rebbeim because they aren’t being paid by the day, but rather they are being paid so that they’re available to teach.</ref>
#Additionally, if there is no other way for a teacher to make a parnassah, it is permissible to accept wages for Torah instruction. Even if the teacher can make a living without these wages, he can charge money for clearly evident sechar batalah (payment for the amount of money he could have earned if he was not teaching).<ref>Shulchan Aruch, Yoreh Deah 246:5 </ref>

==Links==

*[https://www.yutorah.org/lectures/814103 Inyonei Talmud Torah] by Rabbi Hershel Schachter
*[https://www.yutorah.org/lectures/836225 Likvias Hacheftza Shel Torah Bemitzvas Talmud Torah] by Rabbi Aharon Kahn

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

Laws of Learning Torah

2025-04-27T04:01:03Z

Mpg613: added sources and links

[[Image:Learning_torah.jpg|250px|right]]
Learning Torah is incredibly important and rivals all other mitzvot in its importance.<ref>Mishna Peah 1:1</ref>
==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. One should learn as much as one can and that is precious in God's eyes as long as one's intentions are pure.<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 really understands his learning, 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>
#Someone who learns Torah purely for the sake of heaven is deserving of great rewards.<ref>Mishna Avot 6:1</ref> Even if a person finds himself encouraged to learn for ulterior reasons he should continue to learn and eventually reach the level of learning purely.<ref>Gemara Pesachim 50b</ref> Many emphasize that nowadays it is critical to start learning with an external motivation in order to overcome the Yetzer Hara and become involved in learning Torah<ref>[https://he.wikisource.org/wiki/%D7%A0%D7%A4%D7%A9_%D7%94%D7%97%D7%99%D7%99%D7%9D/%D7%A9%D7%A2%D7%A8_%D7%92* Nefesh HaChaim (Shaar 3* ch. 1 s.v. vegam)]</ref> and once one is involved it'll help purify oneself.<ref>Gra (Mishlei 25:21) writes that even learning which is shelo lishma helps combat the yetzer hara.</ref>
#If one learns and doesn't understand what is learning it isn't considered Talmud Torah.<ref>[https://www.sefaria.org/Magen_Avraham.50.2?lang=he Magen Avraham 50:2], [https://www.sefaria.org/Mishnah_Berurah.50.2?lang=bi Mishna Brurah 50:2]. Chida in [https://www.sefaria.org/Marit_HaAyin_on_Avodah_Zarah.19a.3?lang=he Marit Haayin Avoda Zara 19a s.v. vamar] explains that the Gemara which encourages learning without understanding to mean that if one can't understand it one should still learn without understanding. Or that one should learn even if one only understands the words without understanding the greater context. Ayin Yakov explains that it is referring to someone understanding but has questions on it.</ref> Many poskim say that it is considered Talmud Torah when reading Tanach even if one doesn't understand it.<ref>[https://www.sefaria.org/Hilchos_Talmud_Torah.2.12?lang=he Shulchan Aruch Harav 2:12]-[https://www.sefaria.org/Hilchos_Talmud_Torah.2.13?lang=he 13]. (See [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=67920#p=55&fitMode=fitwidth&hlts=&ocr=%D7%A9%D7%94%D7%9F%20%D7%AA%D7%95%D7%A8%D7%94%20%D7%94%D7%9F%20%D7%A9%D7%94%D7%A8%D7%99%20%D7%90%D7%95%D7%9E%D7%A8%20%D7%9E%D7%9E%D7%A9 Shu"t Chevel Nachalato 26:8] in the name of Rav Yaakov Kamenetsky in his introduction to Emes Leyaakov Al Hatorah "Mavo Lelimmud Hamikra" [not necessarily as a practical halachic ruling] who differentiates between Torah vs. Neviim and Ketuvim.) See Divrei Shmuel Al Hatorah p. 11 who quotes the Likutei Maamarim of the Chafetz Chaim as arguing that without understanding even reading mikrah isn't learning. [https://www.sefaria.org/Teshuvot_HaRadbaz_Volume_3.867?vhe=hebrew|Teshuvot_HaRadbaz,_Warsaw_1882&lang=he Teshuvot Radbaz 3:876 (425)] seems to agree (see, however, [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=67920#p=55&fitMode=fitwidth&hlts=&ocr=%D7%A9%D7%94%D7%9F%20%D7%AA%D7%95%D7%A8%D7%94%20%D7%94%D7%9F%20%D7%A9%D7%94%D7%A8%D7%99%20%D7%90%D7%95%D7%9E%D7%A8%20%D7%9E%D7%9E%D7%A9 Shu"t Chevel Nachalato 26:8] who understands the Radbaz differently). [https://hebrewbooks.org/pdfpager.aspx?req=918&pgnum=245 Igrot Moshe O.C. 2:56 pg. 245 s.v. vehareaya] says clearly that reading mikrah without understanding isn't learning.
*There are poskim who seem to hold that '''''any''''' learning without understanding is considered Talmud Torah. See [https://www.sefaria.org/Kitzur_Shulchan_Arukh.27.5?lang=he Kitzur Shulchan Arukh 27:5] and Teshuvot Maharil Hachadashot 45:2 near the end of the teshuva. (The teshuva is quoted in its entirety in Mizahav Umipaz, vol. 2, pg. [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=15074#p=607&fitMode=fitwidth&hlts=&ocr= 444]-[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=15074#p=608&fitMode=fitwidth&hlts=&ocr= 445]).
*See [https://oukosher.org/halacha-yomis/should-one-recite-korbanos-if-he-does-not-understand-the-meaning-of-the-words/ OU Halacha Yomis "Should one recite ''Korbanos'' if he does not understand the meaning of the words?"] for more discussion on this topic.</ref> See [https://www.sefaria.org/Derekh_Hashem%2C_Part_Four%2C_On_Torah_Study?lang=he Derech Hashem of Ramchal 4:2].

==Mitzvah on the Father==
#A father has an obligation to teach his son Torah.<ref>Rambam Talmud Torah 1:1, Shulchan Aruch Y.D. 245:1</ref> If a father doesn't teach his son Torah, the son is obligated to teach himself once he is bar mitzvah'ed and realizes that he should study Torah.<ref>Rambam Talmud Torah 1:3, Shulchan Aruch Harav 2:1. The Frankel Rambam in Hagahot Vtziyunim quotes the Lechem Yehuda who says that the Rambam also means that the son is only obligated to teach himself once he is bar mitzvah'ed. It is also the opinion of the Meiri and Chinuch.</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> Rav Yisrael Salanter holds that nowadays, after the sealing of the Talmud, being that we can not learn Tanach the way Chazal did, we must define the terms "Mikra", "Mishna" and "Gemara" differently. "Mikra" today means to learn Talmud Bavli and Yerushalmi. "Mishna" today means to learn Tosfot and the Seforim of the Great Poskim- Rishonim and Achronim. "Gemara" today means proper Iyun in all that you learn and to be able to pasken Halachah from your learning.<ref>[https://he.wikisource.org/wiki/%D7%90%D7%95%D7%A8_%D7%99%D7%A9%D7%A8%D7%90%D7%9C/%D7%9E%D7%9B%D7%AA%D7%91%D7%99%D7%9D/%D7%99%D7%97 Ohr Yisrael #18]</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 [https://www.sefaria.org/Siftei_Kohen_on_Shulchan_Arukh%2C_Yoreh_De'ah.246.5.1?lang=he Shach 246:5] quotes the Drisha 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 (and also quoted in short in [https://www.sefaria.org/Mishnah_Berurah.155.3?ven=hebrew|eu5_text&lang=he Mishnah Berurah 155:3]). (See, however, what the [https://he.wikisource.org/wiki/%D7%A2%D7%A8%D7%95%D7%9A_%D7%94%D7%A9%D7%95%D7%9C%D7%97%D7%9F_%D7%99%D7%95%D7%A8%D7%94_%D7%93%D7%A2%D7%94_%D7%A8%D7%9E%D7%95#%D7%A1%D7%99%D7%9E%D7%9F_%D7%A8%D7%9E%D7%95_%D7%A1%D7%A2%D7%99%D7%A3_%D7%99%D7%96 Aruch Hashulchan Y.D. 246:17] comments about this issue.)
*On the other hand, Birkei Yosef YD 246:4 laments the fact that many people only read the abridged halachot as they despair 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 (Talmud 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.
#Based on this concept, there is a practice to recite a portion from Torah, Mishna, and Gemara after Birchot HaTorah before Pesukei DeZimrah.<ref>Rav Amram Goan (cited by Tosfot Kiddushin 30a s.v. lo) established learning a piece of torah, mishna, and talmud each day before pesukei d’zimrah. Tosfot Avoda Zara 19b s.v. yeshalesh, Ritva Avoda Zara 19b s.v. vekatvu, and Hagahot Maimoniyot (Talmud Torah 1:8) cite this establishment. </ref>
# 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)). </ref>
#Rav Shlomo Wolbe felt that there are four basic areas aside from the regular Gemara curriculum of the yeshiva that the yeshiva student should master. a. Shulchan Aruch Orach Chaim with the Mishnah Berurah b. Chumash with the commentaries of Rashi and Ramban c. Pirkei Avos with the commentary of Rabbenu Yonah d. Mesillat Yesharim.<ref>Alei Shur Chelek Alef pg. 29. Rav Wolbe calls this Tzurat HaYehudi (the Framework of a Jew).</ref>
#The order for a parent or teacher to teach children Torah is discussed here:[[Halachos for Educators#Torah Curriculum to Teach Children]].

==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>
#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, Mishnah Berurah 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), Sh"t Yabia Omer 10:23 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. See also [https://halachayomit.co.il/en/default.aspx?HalachaID=3509 Halachayomit.co.il "Reading Scripture at Night"]. </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>

==Women Learning Torah==

#Women are exempt from learning Torah.<ref>Rambam (Talmud Torah 1:1). [https://www.hebrewbooks.org/pdfpager.aspx?req=21979&st=&pgnum=117 Rav Chaim Palagi (Torah Vchaim n. 208)] explains kabbalistically why women are exempt from this mitzvah.</ref> Nonetheless, women may learn torah and will be rewarded for their actions. However, women are obligated to learn the laws of the mitzvot that apply to them.<ref>Shulchan Aruch Y.D. 246:6

*'''Exemption''': The Gemara Kiddushin 29b derives from the pasuk that women are exempt form learning Torah. Rambam (Talmud Torah 1:1) and Shulchan Aruch Y.D. 246:6 codify this.
*'''Potential Issue''': The Mishna Sotah 20a cites a dispute between Rabbi Eliezer and Ben Azay whether a father should or should not teach a daughter torah. The Rambam (Talmud Torah 1:13) and Shulchan Aruch 246:6 codify the opinion of Rabbi Eliezer that a father should not teach his daughter. According to Rashi (Sotah 21b s.v. keilu) Rabbi Eliezer holds that it is forbidden to teach a daughter Torah because it may lead to using her cleverness acquired from Torah in order to sin stealthily. Rambam (Talmud Torah 1:13) interprets the gemara to mean that teaching a daughter torah is prohibited because she might misunderstand Torah and make a mockery of its true intent.
*'''On her own initiative''': Both the Rambam and Shulchan Aruch ibid. write that a woman may learn Torah on their own and is rewarded for it like someone who isn't obligated in a mitzvah and fulfills it. Prisha YD 246:15 explains that a woman may learn on her own even Torah SheBaal Peh because once she decided to learn on her own we can assume that she isn't going to cause Torah to become a mockery. The Chida in Tov Ayin (Siman 4) agrees. Tzitz Eliezer 9:3:1-3 supports this opinion.
*'''Torah Shebichtav''': The Rambam ibid. writes that preferably one shouldn't teach women Torah Shebichtav. Taz YD 264:4 writes that it is permitted and even ideal to teach women Torah Shebichtav on a simple level. Sheol UMeishiv 3:41 and Atret Zekenim OC 47:3 agree.
*'''Learning Halacha''': The Agur (Siman 2) writes that women are obligated to learn the halachot that apply to them. Sefer Chasidim 313, Maharil 45:2, Rama YD 246:6, Taz 47:14, and Shulchan Aruch HaRav (Talmud Torah 1:16) agree.
For more on this issue, see "[https://beta.hebrewbooks.org/pdfpager.aspx?req=56118&pgnum=27 Bedin Limmud Hatorah Lenashim: Shakla Vetarya Bidvar Halimmudim Bevatei Hachinuch Levanot Hanahug Bizmaneinu]", by [https://www.hamichlol.org.il/%D7%A8%D7%91%D7%99_%D7%A9%D7%9C%D7%9E%D7%94_%D7%92%D7%A8%D7%95%D7%A1 Rav Shlomo Hakohen Gross] (Dayan Umoreh Tzedek deKehal Kadosh Machazikei Hadas DeChassidei Belz Boro Park יע"א, Mechaber Sefer Shu"t Mishnah Shleima), published in Or Yisrael, vol. 8 (Shana 2 Gilyon 4), Sivan 5757, pg. 27.</ref>

==Non-Jews Learning Torah==

#In general, it is forbidden for non-Jews to learn Torah<ref name=":0">Sanhedrin 59a. Along the same lines, Rabbi Dovid Tzvi Hoffman (Melamed Leho'il Y.D. 2:77, cited by Rabbi Shlomo Brody in A Guide to the Complex pg. 181), allows Jews to teach non-Jews any narrative portions of the Torah, as those portions will inspire those non-Jews to believe in the grandeur of God and appreciate the ''sheva Mitzvot Bnei Noach'' more.</ref> and for Jews to teach non-Jews Torah,<ref>Chagiga 13a. Tosefot ''ibid'' s.v. "Ein" asks why there is a need to forbid teaching non-Jews if the gemara in Sanhedrin 59a already forbid non-Jews from learning Torah. Tosefot explains that the prohibition of teaching a non-Jew Torah is meant to apply even in cases where the non-Jew has other sources of learning Torah aside from you.</ref> but the ''poskim'' established several exceptions, as follows:
##Some ''poskim'' maintain that this prohibition applies only to non-Jews who deny the divinity of the Torah.<ref>Shu"t HaRambam 147, cited in A Guide to the Complex, pg. 181</ref>
##Since non-Jews are commanded in the ''sheva Mitzvot Bnei Noach'', some ''poskim'' hold that it is appropriate to teach them the sections of the Torah that pertain to those Mitzvot.<ref name=":0" />
##Some ''poskim'' allow teaching any sections of Tanach to non-Jews but prohibit teaching non-Jews the Oral Law.<ref>Netziv (Meishiv Davar 2:77), Maharatz Chayot (Sota 35b s.v. “li-Divarecha”). Meiri Sanhedrin 59a s.v. "Ben Noach" (also footnote 3 in ed. Kedem Yerushalayim) implies that he distinguishes between Tanach and Talmud because he says, "if [the non-Jew] learned Torah not with the goal of fulfilling the Mitzvot; rather, he wants to delve into the knowledge of our Torah and ''Talmudeinu'', then [such a person] is fitting to be punished." [https://www.etzion.org.il/en/shiur-08-talmud-torah-non-jews Rabbi Tzvi Sinensky] explains that this idea might be rooted in the fundamental principle that the Jewish people’s covenant with God is rooted in the Oral Torah, not Scripture.</ref>
##If the non-Jew wants to learn Torah in-depth in order to learn about Judaism and the Torah due to intellectual interest, then some ''poskim'' permit teaching Torah to non-Jews.<ref>Seridei Esh 2:26</ref>
#According to many opinions it is permitted to teach non-Jews Torah in a superficial way just to explain them Torah without the reasons or the depths of the Torah. Additionally, it is permitted to give a ruling for a non-Jew to act in a certain fashion without explaining the reason.<ref>Mishnat Hager p. 321 quotes the Beer Sheva (Beer Mayim Chayim n. 14) who permits teaching torah to non-Jews if you don't explain the reasons or the intricate logic of Torah. Tiferet Yisrael (Zevachim 14:4) explains that it is permitted to rule for a non-Jew without explaining its reason. See Hakdamat Hanetsiv to Emek Sheyla 3:8.</ref>
#It is permitted to answer a non-Jew a question of Torah if not answering them in Torah will cause a chilul Hashem.<ref>Toratacha Lyisrael 6:8 quotes a few poskim including Kovetz Teshuvot 3:142 hold that you can answer a non-Jew who asks a question about the torah if you don't answer them it'll come a chilul Hashem or they're malign the Torah. Toratacha Lyisrael 6:5 writes that some permit teaching Torah to a non-Jew orally as long as they aren't learning it from a sefer. However, he writes that the poskim do not hold like that distinction and it is forbidden.</ref>

==Teaching Torah==

#All who are obligated to learn Torah are also obligated to teach Torah.<ref>Gemara Kiddushin 29b, Mishneh Torah Hilchot Talmud Torah 1:1 </ref>
#Specifically, a father is obligated to teach his son Torah.<ref>Mishneh Torah Hilchot Talmud Torah 1:1 </ref> The obligation begins when the son begins to talk, he should be taught "Torah Tziva Lanu Moshe.." as well as the first pasuk of Kriat Shema.<ref>Bayit HaYehudi vol. 3 pg. 136 </ref>
#A father is required to provide a Torah education for his son even if it will require him paying for a private teacher or private school.<ref>Bayit Yehudi vol. 3 pg. 136 </ref>
#A man is even obligated to teach his grandson Torah<ref>Gemara Kiddushin 30a, Mishneh Torah Hilchot Talmud Torah 1:2 </ref> and pay for his tuition to learn Torah.<ref>Shulchan Aruch 245:3 writes that it is an obligation for a parent to pay for the tuition of his son's Torah education. [https://www.sefaria.org/Siftei_Kohen_on_Shulchan_Arukh%2C_Yoreh_De'ah.245.1.1?lang=bi Shach 245:1] writes the same applies to a grandson.</ref> Some say that this is is only true for one's son's son and not one's daughter's son.<ref>[https://www.sefaria.org/Siftei_Kohen_on_Shulchan_Arukh%2C_Yoreh_De'ah.245.1.1?lang=bi Shach 245:1] writes that there's an obligation to pay for the Torah education of all grandchildren but he cites the Maharshal who limits it to one's son's son. [https://www.sefaria.org/Beur_HaGra_on_Shulchan_Arukh%2C_Yoreh_De'ah.240.34?lang=bi Gra YD 240:34] writes that there's no kibbud av v'em obligation to one's mother's father.</ref>
#Children are exempt from [[learning Torah]].<ref>Rambam (Talmud Torah 1:1) </ref>

==Learning Aloud==

#One should make sure to learn Torah out loud. If one learns out loud, one will be blessed to remember one's learning.<ref>Eirvuin 54a, Rambam (Talmud Torah 3:12), Shulchan Aruch YD 246:22, Kitzur Shulchan Aruch 27:5. Chida in Petach Eynayim (Eruvim 54a) writes that as the pasuk in Beresheet 27:22 הקל קול יעקב one קול, voice, is spelled complete and one is complete without a vav, to indicate that when we pray we silently and when we learn we learn aloud. </ref>
#Bruria, the wife of Rebbe Meir, was passing a student who was studying silently without verbalizing what he was learning. She rebuked him and said that his manner of study was incorrect because the verse states, “Life comes to the one who comes upon them” which is meant to be understood as, “life comes to the one who articulates its words with one’s mouth.” <ref>Eruvin 53b-54a </ref>
#When one learns one should learn out loud but it’s considered Talmud Torah even if one only thinks about it and doesn't even enunciate the words.<ref>Rav Ovadia Yosef in Halichot Olam (8 pg 390) and Anaf Etz Avot (Avot 3:3). Rav Ovadia cites the Rashbetz Avot 3:3, Yereyim 27, and Shitah Mikubeset Brachot 15b all say that learning in thought is called learning. Interestingly, the Maharal (Derech Chaim Avot 3:6) writes that when learning with someone else, such as a chevruta, one is forced explain the issue in words in order to discuss it. In this manner, one accomplishes the an awesome fulfillment of learning Torah which is spoken aloud. However, when one learns alone, even if one says the words aloud, primarily it is a mental thought process and the words are insignificant, which is a lower level of learning Torah. </ref> Some poskim hold that for Mikra if one doesn't enunciate the words it isn't considered learning.<ref>Shulchan Aruch Harav 2:12 writes that if for Mikra one doesn't enunciate the words that one is learning it isn't considered learning at all. Gevurat Yitzchak v. 2 pp. 19-20 Sotah 32b s.v. layma proves from the Shitah Mikubeset Brachot 13a citing the Raavad that if one doesn't enunciate the words of Mikra when learning it doesn't fulfill the mitzvah.</ref>

==Learning with a Chavrusa==

#Even though it is preferable and advantageous to learn with a Chevruta (partner) or in a Chabura (group) nonetheless, one who learns by oneself, fulfills the Mitzvah Deoritta of Talmud Torah.<ref>Tanna Dvei Eliyaho 23 writes that Hashem finds favor in the Jewish people because they learn in groups (Chabura’s). Pirkei Avot 3:2-3 says that an individual who learns gets reward for learning, two who learn together have their Torah written in Hashem’s Sefer Zichronot and the Shechina is present, while ten who learn together have the Shechina precede the group in wait for their learning. [[Brachot]] 63b says that one really acquires his Torah that he learns in a Chabura. From the above it just seems that there are good levels of learning and then higher forms, yet from Tanit 7a which says that Talmidei Chachamim who learn by themselves are cursed, become foolish, and sin, it seems that learning as an individual is problematic. Nonetheless, because nowadays we learn from a Sefer it’s permissible (Halichot Olam 8 pg 390) and Yavetz (Introduction) writes that it doesn’t apply to learning in [[Israel]] where the air makes one wise. Even though, Maharal (Derech Chaim (Avot 3:3)) writes that learning by oneself even if one says it out loud isn’t considered Osek in Divrei Torah, Halichot Olam rejects using this for halachic implications because one makes [[Brachot HaTorah]] for Torah one learns by oneself and also Mishna Brurah (Beiur Halacha beginning of 155) writes that the mitzvah of Talmud Torah also applies to learning individually. </ref>

==Interrupting Torah Learning==

#Regarding what to do when learning Torah comes into conflict with other mitzvot, see [[Which_Mitzvot_take_precedence%3F#Learning_Torah_and_Other_Mitzvot]].
#One should not interrupt Torah learning to answer Baruch Hu Ubaruch Shemo.<ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Volume 1, Page 111 </ref>
#Should one interrupt one's learning in order to say the bracha on lightning and thunder? See [[Bracha_For_Seeing_Natural_Wonders#Lightning_and_Thunder]].

==Prerequisites for Learning Torah==

#One should not learn Torah if one needs to go to the bathroom.<ref>Rama 92:1</ref> Some say that it is permitted if one can hold it in for 72 minutes<ref>Mishna Brurah 92:7</ref> and others say it is forbidden.<ref>Shaarei Teshuva 6:5</ref>

===Learning in Front of Ervah===

#It is forbidden to learn Torah in a place where there is ervah exposed. A tefach of a woman that is usually covered is considered ervah.<ref>Shulchan Aruch 75:1</ref>
#Hair of married women is considered ervah.<ref>Shulchan Aruch 75:1</ref>
#One shouldn't learn torah where there is a woman singing including your wife.<ref>Shulchan Aruch 75:3</ref>
#According to Sephardim, it is permitted to learn Torah in front of ervah if one closes one's eyes. According to Ashkenazim one may not learn in front of ervah unless one turns one's body away and doesn't see it.<ref>Shulchan Aruch 75:6, Mishna Brurah 75:29</ref>
#It is permitted to think Torah in front of ervah.<ref>Mishna Brurah 75:29</ref>

===Learning in an Unclean Place===

#It is forbidden to learn Torah in front of feces. However, if the feces are covered even by glass or something transparent it is permitted to learn.<ref>Shulchan Aruch 76:1</ref>
#If there are feces before him in a moving state it is forbidden to learn Torah.<ref>Shulchan Aruch 76:2</ref>
#If someone didn't wipe themselves properly and there are feces on his body by his private area he may not learn Torah even if they are covered,<ref>Yoma 30a, Shulchan Aruch 76:5</ref>
#It is permitted to learn in a house and not be concerned that there are feces in it.<ref>Shulchan Aruch 76:7</ref>
#In the days of Chazal an area there was a children was considered suspect of being unclean and it would be forbidden to learn unless it is checked.<ref>Mishna Brurah 76:23 based on Rabbenu Yonah. Aruch Hashulchan 76:17 writes that one doesn't have to check the area for feces before learning even if there are children around unless it entered one's mind that there is a concern that there is feces.</ref> Today even if there are children at home the home is considered as having a status of clean from feces.<ref>Piskei Teshuvot 76:10 citing Or Letzion 2:6:14, Halichot Shlomo 22:4, Mishna Halachot 11:59, Ishei Yisrael 52 fnt. 67</ref>

==Taking Money for Learning and Teaching Torah==
===Learning Torah===

#The mishna in Mesekhes Avos states that one should not derive benefit from his Torah learning.<ref>Avos 4:5.</ref> The Rambam Avos 4:5 and in Hilchos Talmud Torah perek 3. explains that it is a desecration of G-d’s name, and by extension His Torah, to make Torah learning into a money-making profession.<ref>The Rambam lists several different reasons as to why taking money for Torah is wrong. Besides the consideration of chillul Hashem, the Rambam adds that melachah is a positive virtue which prevents falling into sin (Hilchos Talmud Torah 3:10). Thus, if a person is only learning and is not working he may run a greater risk of falling prey to sin.</ref>
#Many gedolei Yisroel throughout the generations disagreed with the Rambam.<ref>See the Tashbetz’s reaction to the Rambam (Shut Tashbetz 1:142), where he notes that it was always the practice that Bnei Yisroel have supported their Torah scholars. He brings several proofs from midrashic and Talmudic sources that it is permissible, or perhaps even obligatory, for Torah scholars to accept wealth that matches their stature. The Rama YD 246:21 codifies the Tashbetz’s opinion. Also, Kesef Mishna (Talmud Torah 3:10) emphasizes that there was a strong minhag to be lenient on this, and he ends off by saying that even if the halacha is like the Rambam, maybe we should apply the rule of "et laasot l'hashem". He repeats this sentiment in Bet Yosef YD 246:21.
The Maharshal (Yam Shel Shlomo Chullin 3:9) is adamantly opposed to the opinion of the Rambam if not taking money will cause bitul torah. He says that if a person can learn more by taking money to learn, he should do so, and it is an aveirah not to take it! </ref> Additionally, some poskim limit the scope of the Rambam’s psak and conclude that even he would agree that it is permissible to take money for Torah learning if learning would otherwise be impossible.<ref>For example, see Rav Moshe Feinstein’s approach to the Rambam in Igros Moshe (Yoreh Deah 4:36). He contends that the Rambam only said that accepting money for learning would be prohibited if the Torah scholar is capable of studying diligently with a clear mind even after working for parnassah for a portion of the day. However, if the scholar is not capable of concentrating in the same way that he would be without having engaged in work, it is permissible for him to accept donations from the tzibbur.
Taz YD 246:7 is swayed by the concern that nowadays making parnasa for tuitions, weddings, and raising a Jewish family is really very hard. Also, Biur Halacha OC 231 says perhaps the Rambam would be modeh that it is muter if it isn't possible to learn properly and work.
Furthermore, Rav Moshe (Igrot Moshe YD 2:116) says that it isn't even a midat chasidut to be stringent for the Rambam nowadays if it'll cause you to minimize your learning, since nowadays we're not capable of doing both. Rav Ovadia Yosef in Yabia Omer YD 7:17 agrees with Rav Moshe.
Interestingly, Maaseh Rav (sheilta 50) says Rav Chaim Volozhon was asked by an avrech if he was right in deciding to turn down a Yisachar-Zevulun opportunity because he said that he didn't want to share his spiritual reward for money. Rav Chaim said he was totally wrong. By not taking the money, he indicated that he wasn't interested in fulfilling Hashem's will; rather, he just wanted the spiritual reward. If he wanted to promote Hashem's mitzvot in a greater fashion, he would take the money so that he would be free to learn more.</ref>
#We pasken that, while it is commendable for a Torah scholar to support himself from his own earnings, it is permissible for him to accept donations to facilitate his learning.<ref>Rama, Yoreh Deah 246:21. </ref>

===Teaching Torah===

#There is also a prohibition to charge money to teach Torah.<ref>Gemara Bechorot 29a, Shulchan Aruch, Yoreh Deah 246:5</ref>
#However, there are several heteirim for those teaching Torah to charge money. For example, payment can certainly be accepted for any teaching position which includes disciplining children or instruction of non-Torah subjects.<ref>See Beis Yosef to Yoreh Deah 246:5. See Rav Schachter’s explanation in Ginat Egoz (p. 188) where he writes that for younger grades the salary for teachers could be compensation for watching the students. For teachers of mature students, the salary could be considered a compensation to allow the teachers to have free time to learn and teach, but the actual teaching isn’t for pay. Accordingly, he writes that in his opinion, there shouldn’t be a fixed amount of sick days for rebbeim because they aren’t being paid by the day, but rather they are being paid so that they’re available to teach.</ref>
#Additionally, if there is no other way for a teacher to make a parnassah, it is permissible to accept wages for Torah instruction. Even if the teacher can make a living without these wages, he can charge money for clearly evident sechar batalah (payment for the amount of money he could have earned if he was not teaching).<ref>Shulchan Aruch, Yoreh Deah 246:5 </ref>

==Links==

*[http://www.yutorah.org/lectures/lecture.cfm/814103/rabbi-hershel-schachter/inyonei-talmud-torah/ Inyonei Talmud Torah] by Rabbi Hershel Schachter

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

Learning in Kollel as an Individual and as a Community

2025-04-27T02:27:00Z

Mpg613: /* Making a Stipend for Learning */ added sources and links

The Gemara<ref>Gemara Brachot 35b</ref> explains that there was once an intense dispute between Rabbi Yishmael and Rabbi Shimon Bar Yochai whether it was appropriate to learn full-time and rely on Hashem to work out a person's livelihood or to both work and learn. The conclusion of the gemara is that many people tried Rabbi Shimon's system and failed, while many times Rabbi Yishmael's system and succeeded.
==Value 1: Making a Parnasa==
# See the [[Parnasa]] page for reasons as to why there is a halachic imperative to make a Parnasa.
==Value 2: Learning Torah is Unique==
# Learning sustains the upkeep of the world and without the continued presence of Torah study the world would cease to exist.<ref>The Gemara Avoda Zara 3a states that Hashem made a pact with the heavens and earth stating that if Bnei Yisrael wouldn't accept the Torah, He would send it back into a state of chaos. Mishna Avot 1:2 says that Torah is one of the 3 pillars upon which the world stands. See further in Nefesh HaChaim Shaar 4. </ref>

==Making a Stipend for Learning==
# The Rambam holds that it is forbidden to make money from learning Torah. However, the Kesef Mishna ([https://rambam.alhatorah.org/Dual/Kesef_Mishneh/Talmud_Torah/3.10#m7e0n6 Hilchot Talmud Torah 3:10]) and many others write how we're simply unable to both learn and earn a living without taking money to learn. Rav Moshe Feinstein ([https://hebrewbooks.org/pdfpager.aspx?req=919&pgnum=188 Igros Moshe Y.D. 2:116]) and Rav Ovadia Yosef (Yabia Omer Y.D. 7:17:3)<ref>Quoted by רב יעקב נרי פריאל in "[https://ygolan.org/article-category/%D7%A7%D7%91%D7%9C%D7%AA-%D7%A9%D7%9B%D7%A8-%D7%A2%D7%91%D7%95%D7%A8-%D7%94%D7%95%D7%A8%D7%90%D7%94-%D7%95%D7%9C%D7%99%D7%9E%D7%95%D7%93-%D7%AA%D7%95%D7%A8%D7%94/ קבלת שכר עבור הוראה ולימוד תורה]", published in Kol Beramah vol. 29, 5777, [https://asif.co.il/wp-content/uploads/2021/04/1-6-25.pdf#page=11 pg. 189]</ref> concur that it is permissible to take a stipend for learning in Kollel and one shouldn't be concerned with the opinion of the Rambam on this matter.
# There is a positive value to donate money for the support of Torah study.<ref>[https://www.sefaria.org/Tosafot_on_Ketubot.49a.8.1?lang=he Tosfot (Ketubot 49a s.v. kal)]</ref>

==Sources==
<references/>

Laws of Learning Torah

2025-04-23T15:43:35Z

Mpg613: Corrected mistaken halacha and added links

[[Image:Learning_torah.jpg|250px|right]]
Learning Torah is incredibly important and rivals all other mitzvot in its importance.<ref>Mishna Peah 1:1</ref>
==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. One should learn as much as one can and that is precious in God's eyes as long as one's intentions are pure.<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 really understands his learning, 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>
#Someone who learns Torah purely for the sake of heaven is deserving of great rewards.<ref>Mishna Avot 6:1</ref> Even if a person finds himself encouraged to learn for ulterior reasons he should continue to learn and eventually reach the level of learning purely.<ref>Gemara Pesachim 50b</ref> Many emphasize that nowadays it is critical to start learning with an external motivation in order to overcome the Yetzer Hara and become involved in learning Torah<ref>[https://he.wikisource.org/wiki/%D7%A0%D7%A4%D7%A9_%D7%94%D7%97%D7%99%D7%99%D7%9D/%D7%A9%D7%A2%D7%A8_%D7%92* Nefesh HaChaim (Shaar 3* ch. 1 s.v. vegam)]</ref> and once one is involved it'll help purify oneself.<ref>Gra (Mishlei 25:21) writes that even learning which is shelo lishma helps combat the yetzer hara.</ref>
#If one learns and doesn't understand what is learning it isn't considered Talmud Torah.<ref>Magen Avraham 50:2, Mishna Brurah 50:2. Chida in Marit Haayin Avoda Zara 19a s.v. vamar explains that the Gemara which encourages learning without understanding to mean that if one can't understand it one should still learn without understanding. Or that one should learn even if one only understands the words without understanding the greater context. Ayin Yakov explains that it is referring to someone understanding but has questions on it.</ref> Many poskim say that it is considered Talmud Torah when reading Tanach even if one doesn't understand it.<ref>Shulchan Aruch Harav 2:12:13. See Divrei Shmuel Al Hatorah p. 11 who quotes the Likutei Maamarim of the Chafetz Chaim as arguing that without understanding even reading mikrah isn't learning.</ref> See Derech Hashem of Ramchal 4:2

==Mitzvah on the Father==
#A father has an obligation to teach his son Torah.<ref>Rambam Talmud Torah 1:1, Shulchan Aruch Y.D. 245:1</ref> If a father doesn't teach his son Torah, the son is obligated to teach himself once he is bar mitzvah'ed and realizes that he should study Torah.<ref>Rambam Talmud Torah 1:3, Shulchan Aruch Harav 2:1. The Frankel Rambam in Hagahot Vtziyunim quotes the Lechem Yehuda who says that the Rambam also means that the son is only obligated to teach himself once he is bar mitzvah'ed. It is also the opinion of the Meiri and Chinuch.</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>Rav Yisrael Salanter holds that nowadays, after the sealing of the Talmud, being that we can not learn Tanach the way Chazal did, we must define the terms "Mikra", "Mishna" and "Gemara" differently. "Mikra" today means to learn Talmud Bavli and Yerushalmi. "Mishna" today means to learn Tosfot and the Seforim of the Great Poskim- Rishonim and Achronim. "Gemara" today means proper Iyun in all that you learn and to be able to pasken Halachah from your learning.<ref>Ohr Yisrael 18</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 Drisha 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 despair 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 (Talmud 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.
#Based on this concept, there is a practice to recite a portion from Torah, Mishna, and Gemara after Birchot HaTorah before Pesukei DeZimrah.<ref>Rav Amram Goan (cited by Tosfot Kiddushin 30a s.v. lo) established learning a piece of torah, mishna, and talmud each day before pesukei d’zimrah. Tosfot Avoda Zara 19b s.v. yeshalesh, Ritva Avoda Zara 19b s.v. vekatvu, and Hagahot Maimoniyot (Talmud Torah 1:8) cite this establishment. </ref>
# 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)). </ref>
#Rav Shlomo Wolbe felt that there are four basic areas aside from the regular Gemara curriculum of the yeshiva that the yeshiva student should master. a. Shulchan Aruch Orach Chaim with the Mishnah Berurah b. Chumash with the commentaries of Rashi and Ramban c. Pirkei Avos with the commentary of Rabbenu Yonah d. Mesillat Yesharim.<ref>Alei Shur Chelek Alef pg. 29. Rav Wolbe calls this Tzurat HaYehudi (the Framework of a Jew).</ref>
#The order for a parent or teacher to teach children Torah is discussed here:[[Halachos for Educators#Torah Curriculum to Teach Children]].

==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>
#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), Sh"t Yabia Omer 10:23 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>

==Women Learning Torah==

#Women are exempt from learning Torah.<ref>Rambam (Talmud Torah 1:1). [https://www.hebrewbooks.org/pdfpager.aspx?req=21979&st=&pgnum=117 Rav Chaim Palagi (Torah Vchaim n. 208)] explains kabbalistically why women are exempt from this mitzvah.</ref> Nonetheless, women may learn torah and will be rewarded for their actions. However, women are obligated to learn the laws of the mitzvot that apply to them.<ref>Shulchan Aruch Y.D. 246:6

*'''Exemption''': The Gemara Kiddushin 29b derives from the pasuk that women are exempt form learning Torah. Rambam (Talmud Torah 1:1) and Shulchan Aruch Y.D. 246:6 codify this.
*'''Potential Issue''': The Mishna Sotah 20a cites a dispute between Rabbi Eliezer and Ben Azay whether a father should or should not teach a daughter torah. The Rambam (Talmud Torah 1:13) and Shulchan Aruch 246:6 codify the opinion of Rabbi Eliezer that a father should not teach his daughter. According to Rashi (Sotah 21b s.v. keilu) Rabbi Eliezer holds that it is forbidden to teach a daughter Torah because it may lead to using her cleverness acquired from Torah in order to sin stealthily. Rambam (Talmud Torah 1:13) interprets the gemara to mean that teaching a daughter torah is prohibited because she might misunderstand Torah and make a mockery of its true intent.
*'''On her own initiative''': Both the Rambam and Shulchan Aruch ibid. write that a woman may learn Torah on their own and is rewarded for it like someone who isn't obligated in a mitzvah and fulfills it. Prisha YD 246:15 explains that a woman may learn on her own even Torah SheBaal Peh because once she decided to learn on her own we can assume that she isn't going to cause Torah to become a mockery. The Chida in Tov Ayin (Siman 4) agrees. Tzitz Eliezer 9:3:1-3 supports this opinion.
*'''Torah Shebichtav''': The Rambam ibid. writes that preferably one shouldn't teach women Torah Shebichtav. Taz YD 264:4 writes that it is permitted and even ideal to teach women Torah Shebichtav on a simple level. Sheol UMeishiv 3:41 and Atret Zekenim OC 47:3 agree.
*'''Learning Halacha''': The Agur (Siman 2) writes that women are obligated to learn the halachot that apply to them. Sefer Chasidim 313, Maharil 45:2, Rama YD 246:6, Taz 47:14, and Shulchan Aruch HaRav (Talmud Torah 1:16) agree.</ref>

==Non-Jews Learning Torah==

#In general, it is forbidden for non-Jews to learn Torah<ref name=":0">Sanhedrin 59a. Along the same lines, Rabbi Dovid Tzvi Hoffman (Melamed Leho'il Y.D. 2:77, cited by Rabbi Shlomo Brody in A Guide to the Complex pg. 181), allows Jews to teach non-Jews any narrative portions of the Torah, as those portions will inspire those non-Jews to believe in the grandeur of God and appreciate the ''sheva Mitzvot Bnei Noach'' more.</ref> and for Jews to teach non-Jews Torah,<ref>Chagiga 13a. Tosefot ''ibid'' s.v. "Ein" asks why there is a need to forbid teaching non-Jews if the gemara in Sanhedrin 59a already forbid non-Jews from learning Torah. Tosefot explains that the prohibition of teaching a non-Jew Torah is meant to apply even in cases where the non-Jew has other sources of learning Torah aside from you.</ref> but the ''poskim'' established several exceptions, as follows:
##Some ''poskim'' maintain that this prohibition applies only to non-Jews who deny the divinity of the Torah.<ref>Shu"t HaRambam 147, cited in A Guide to the Complex, pg. 181</ref>
##Since non-Jews are commanded in the ''sheva Mitzvot Bnei Noach'', some ''poskim'' hold that it is appropriate to teach them the sections of the Torah that pertain to those Mitzvot.<ref name=":0" />
##Some ''poskim'' allow teaching any sections of Tanach to non-Jews but prohibit teaching non-Jews the Oral Law.<ref>Netziv (Meishiv Davar 2:77), Maharatz Chayot (Sota 35b s.v. “li-Divarecha”). Meiri Sanhedrin 59a s.v. "Ben Noach" (also footnote 3 in ed. Kedem Yerushalayim) implies that he distinguishes between Tanach and Talmud because he says, "if [the non-Jew] learned Torah not with the goal of fulfilling the Mitzvot; rather, he wants to delve into the knowledge of our Torah and ''Talmudeinu'', then [such a person] is fitting to be punished." [https://www.etzion.org.il/en/shiur-08-talmud-torah-non-jews Rabbi Tzvi Sinensky] explains that this idea might be rooted in the fundamental principle that the Jewish people’s covenant with God is rooted in the Oral Torah, not Scripture.</ref>
##If the non-Jew wants to learn Torah in-depth in order to learn about Judaism and the Torah due to intellectual interest, then some ''poskim'' permit teaching Torah to non-Jews.<ref>Seridei Esh 2:26</ref>
#According to many opinions it is permitted to teach non-Jews Torah in a superficial way just to explain them Torah without the reasons or the depths of the Torah. Additionally, it is permitted to give a ruling for a non-Jew to act in a certain fashion without explaining the reason.<ref>Mishnat Hager p. 321 quotes the Beer Sheva (Beer Mayim Chayim n. 14) who permits teaching torah to non-Jews if you don't explain the reasons or the intricate logic of Torah. Tiferet Yisrael (Zevachim 14:4) explains that it is permitted to rule for a non-Jew without explaining its reason. See Hakdamat Hanetsiv to Emek Sheyla 3:8.</ref>
#It is permitted to answer a non-Jew a question of Torah if not answering them in Torah will cause a chilul Hashem.<ref>Toratacha Lyisrael 6:8 quotes a few poskim including Kovetz Teshuvot 3:142 hold that you can answer a non-Jew who asks a question about the torah if you don't answer them it'll come a chilul Hashem or they're malign the Torah. Toratacha Lyisrael 6:5 writes that some permit teaching Torah to a non-Jew orally as long as they aren't learning it from a sefer. However, he writes that the poskim do not hold like that distinction and it is forbidden.</ref>

==Teaching Torah==

#All who are obligated to learn Torah are also obligated to teach Torah.<ref>Gemara Kiddushin 29b, Mishneh Torah Hilchot Talmud Torah 1:1 </ref>
#Specifically, a father is obligated to teach his son Torah.<ref>Mishneh Torah Hilchot Talmud Torah 1:1 </ref> The obligation begins when the son begins to talk, he should be taught "Torah Tziva Lanu Moshe.." as well as the first pasuk of Kriat Shema.<ref>Bayit HaYehudi vol. 3 pg. 136 </ref>
#A father is required to provide a Torah education for his son even if it will require him paying for a private teacher or private school.<ref>Bayit Yehudi vol. 3 pg. 136 </ref>
#A man is even obligated to teach his grandson Torah<ref>Gemara Kiddushin 30a, Mishneh Torah Hilchot Talmud Torah 1:2 </ref> and pay for his tuition to learn Torah.<ref>Shulchan Aruch 245:3 writes that it is an obligation for a parent to pay for the tuition of his son's Torah education. [https://www.sefaria.org/Siftei_Kohen_on_Shulchan_Arukh%2C_Yoreh_De'ah.245.1.1?lang=bi Shach 245:1] writes the same applies to a grandson.</ref> Some say that this is is only true for one's son's son and not one's daughter's son.<ref>[https://www.sefaria.org/Siftei_Kohen_on_Shulchan_Arukh%2C_Yoreh_De'ah.245.1.1?lang=bi Shach 245:1] writes that there's an obligation to pay for the Torah education of all grandchildren but he cites the Maharshal who limits it to one's son's son. [https://www.sefaria.org/Beur_HaGra_on_Shulchan_Arukh%2C_Yoreh_De'ah.240.34?lang=bi Gra YD 240:34] writes that there's no kibbud av v'em obligation to one's mother's father.</ref>
#Children are exempt from [[learning Torah]].<ref>Rambam (Talmud Torah 1:1) </ref>

==Learning Aloud==

#One should make sure to learn Torah out loud. If one learns out loud, one will be blessed to remember one's learning.<ref>Eirvuin 54a, Rambam (Talmud Torah 3:12), Shulchan Aruch YD 246:22, Kitzur Shulchan Aruch 27:5. Chida in Petach Eynayim (Eruvim 54a) writes that as the pasuk in Beresheet 27:22 הקל קול יעקב one קול, voice, is spelled complete and one is complete without a vav, to indicate that when we pray we silently and when we learn we learn aloud. </ref>
#Bruria, the wife of Rebbe Meir, was passing a student who was studying silently without verbalizing what he was learning. She rebuked him and said that his manner of study was incorrect because the verse states, “Life comes to the one who comes upon them” which is meant to be understood as, “life comes to the one who articulates its words with one’s mouth.” <ref>Eruvin 53b-54a </ref>
#When one learns one should learn out loud but it’s considered Talmud Torah even if one only thinks about it and doesn't even enunciate the words.<ref>Rav Ovadia Yosef in Halichot Olam (8 pg 390) and Anaf Etz Avot (Avot 3:3). Rav Ovadia cites the Rashbetz Avot 3:3, Yereyim 27, and Shitah Mikubeset Brachot 15b all say that learning in thought is called learning. Interestingly, the Maharal (Derech Chaim Avot 3:6) writes that when learning with someone else, such as a chevruta, one is forced explain the issue in words in order to discuss it. In this manner, one accomplishes the an awesome fulfillment of learning Torah which is spoken aloud. However, when one learns alone, even if one says the words aloud, primarily it is a mental thought process and the words are insignificant, which is a lower level of learning Torah. </ref> Some poskim hold that for Mikra if one doesn't enunciate the words it isn't considered learning.<ref>Shulchan Aruch Harav 2:12 writes that if for Mikra one doesn't enunciate the words that one is learning it isn't considered learning at all. Gevurat Yitzchak v. 2 pp. 19-20 Sotah 32b s.v. layma proves from the Shitah Mikubeset Brachot 13a citing the Raavad that if one doesn't enunciate the words of Mikra when learning it doesn't fulfill the mitzvah.</ref>

==Learning with a Chavrusa==

#Even though it is preferable and advantageous to learn with a Chevruta (partner) or in a Chabura (group) nonetheless, one who learns by oneself, fulfills the Mitzvah Deoritta of Talmud Torah.<ref>Tanna Dvei Eliyaho 23 writes that Hashem finds favor in the Jewish people because they learn in groups (Chabura’s). Pirkei Avot 3:2-3 says that an individual who learns gets reward for learning, two who learn together have their Torah written in Hashem’s Sefer Zichronot and the Shechina is present, while ten who learn together have the Shechina precede the group in wait for their learning. [[Brachot]] 63b says that one really acquires his Torah that he learns in a Chabura. From the above it just seems that there are good levels of learning and then higher forms, yet from Tanit 7a which says that Talmidei Chachamim who learn by themselves are cursed, become foolish, and sin, it seems that learning as an individual is problematic. Nonetheless, because nowadays we learn from a Sefer it’s permissible (Halichot Olam 8 pg 390) and Yavetz (Introduction) writes that it doesn’t apply to learning in [[Israel]] where the air makes one wise. Even though, Maharal (Derech Chaim (Avot 3:3)) writes that learning by oneself even if one says it out loud isn’t considered Osek in Divrei Torah, Halichot Olam rejects using this for halachic implications because one makes [[Brachot HaTorah]] for Torah one learns by oneself and also Mishna Brurah (Beiur Halacha beginning of 155) writes that the mitzvah of Talmud Torah also applies to learning individually. </ref>

==Interrupting Torah Learning==

#Regarding what to do when learning Torah comes into conflict with other mitzvot, see [[Which_Mitzvot_take_precedence%3F#Learning_Torah_and_Other_Mitzvot]].
#One should not interrupt Torah learning to answer Baruch Hu Ubaruch Shemo.<ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Volume 1, Page 111 </ref>
#Should one interrupt one's learning in order to say the bracha on lightning and thunder? See [[Bracha_For_Seeing_Natural_Wonders#Lightning_and_Thunder]].

==Prerequisites for Learning Torah==

#One should not learn Torah if one needs to go to the bathroom.<ref>Rama 92:1</ref> Some say that it is permitted if one can hold it in for 72 minutes<ref>Mishna Brurah 92:7</ref> and others say it is forbidden.<ref>Shaarei Teshuva 6:5</ref>

===Learning in Front of Ervah===

#It is forbidden to learn Torah in a place where there is ervah exposed. A tefach of a woman that is usually covered is considered ervah.<ref>Shulchan Aruch 75:1</ref>
#Hair of married women is considered ervah.<ref>Shulchan Aruch 75:1</ref>
#One shouldn't learn torah where there is a woman singing including your wife.<ref>Shulchan Aruch 75:3</ref>
#According to Sephardim, it is permitted to learn Torah in front of ervah if one closes one's eyes. According to Ashkenazim one may not learn in front of ervah unless one turns one's body away and doesn't see it.<ref>Shulchan Aruch 75:6, Mishna Brurah 75:29</ref>
#It is permitted to think Torah in front of ervah.<ref>Mishna Brurah 75:29</ref>

===Learning in an Unclean Place===

#It is forbidden to learn Torah in front of feces. However, if the feces are covered even by glass or something transparent it is permitted to learn.<ref>Shulchan Aruch 76:1</ref>
#If there are feces before him in a moving state it is forbidden to learn Torah.<ref>Shulchan Aruch 76:2</ref>
#If someone didn't wipe themselves properly and there are feces on his body by his private area he may not learn Torah even if they are covered,<ref>Yoma 30a, Shulchan Aruch 76:5</ref>
#It is permitted to learn in a house and not be concerned that there are feces in it.<ref>Shulchan Aruch 76:7</ref>
#In the days of Chazal an area there was a children was considered suspect of being unclean and it would be forbidden to learn unless it is checked.<ref>Mishna Brurah 76:23 based on Rabbenu Yonah. Aruch Hashulchan 76:17 writes that one doesn't have to check the area for feces before learning even if there are children around unless it entered one's mind that there is a concern that there is feces.</ref> Today even if there are children at home the home is considered as having a status of clean from feces.<ref>Piskei Teshuvot 76:10 citing Or Letzion 2:6:14, Halichot Shlomo 22:4, Mishna Halachot 11:59, Ishei Yisrael 52 fnt. 67</ref>

==Taking Money for Learning and Teaching Torah==
===Learning Torah===

#The mishna in Mesekhes Avos states that one should not derive benefit from his Torah learning.<ref>Avos 4:5.</ref> The Rambam Avos 4:5 and in Hilchos Talmud Torah perek 3. explains that it is a desecration of G-d’s name, and by extension His Torah, to make Torah learning into a money-making profession.<ref>The Rambam lists several different reasons as to why taking money for Torah is wrong. Besides the consideration of chillul Hashem, the Rambam adds that melachah is a positive virtue which prevents falling into sin (Hilchos Talmud Torah 3:10). Thus, if a person is only learning and is not working he may run a greater risk of falling prey to sin.</ref>
#Many gedolei Yisroel throughout the generations disagreed with the Rambam.<ref>See the Tashbetz’s reaction to the Rambam (Shut Tashbetz 1:142), where he notes that it was always the practice that Bnei Yisroel have supported their Torah scholars. He brings several proofs from midrashic and Talmudic sources that it is permissible, or perhaps even obligatory, for Torah scholars to accept wealth that matches their stature. The Rama YD 246:21 codifies the Tashbetz’s opinion. Also, Kesef Mishna (Talmud Torah 3:10) emphasizes that there was a strong minhag to be lenient on this, and he ends off by saying that even if the halacha is like the Rambam, maybe we should apply the rule of "et laasot l'hashem". He repeats this sentiment in Bet Yosef YD 246:21.
The Maharshal (Yam Shel Shlomo Chullin 3:9) is adamantly opposed to the opinion of the Rambam if not taking money will cause bitul torah. He says that if a person can learn more by taking money to learn, he should do so, and it is an aveirah not to take it! </ref> Additionally, some poskim limit the scope of the Rambam’s psak and conclude that even he would agree that it is permissible to take money for Torah learning if learning would otherwise be impossible.<ref>For example, see Rav Moshe Feinstein’s approach to the Rambam in Igros Moshe (Yoreh Deah 4:36). He contends that the Rambam only said that accepting money for learning would be prohibited if the Torah scholar is capable of studying diligently with a clear mind even after working for parnassah for a portion of the day. However, if the scholar is not capable of concentrating in the same way that he would be without having engaged in work, it is permissible for him to accept donations from the tzibbur.
Taz YD 246:7 is swayed by the concern that nowadays making parnasa for tuitions, weddings, and raising a Jewish family is really very hard. Also, Biur Halacha OC 231 says perhaps the Rambam would be modeh that it is muter if it isn't possible to learn properly and work.
Furthermore, Rav Moshe (Igrot Moshe YD 2:116) says that it isn't even a midat chasidut to be stringent for the Rambam nowadays if it'll cause you to minimize your learning, since nowadays we're not capable of doing both. Rav Ovadia Yosef in Yabia Omer YD 7:17 agrees with Rav Moshe.
Interestingly, Maaseh Rav (sheilta 50) says Rav Chaim Volozhon was asked by an avrech if he was right in deciding to turn down a Yisachar-Zevulun opportunity because he said that he didn't want to share his spiritual reward for money. Rav Chaim said he was totally wrong. By not taking the money, he indicated that he wasn't interested in fulfilling Hashem's will; rather, he just wanted the spiritual reward. If he wanted to promote Hashem's mitzvot in a greater fashion, he would take the money so that he would be free to learn more.</ref>
#We pasken that, while it is commendable for a Torah scholar to support himself from his own earnings, it is permissible for him to accept donations to facilitate his learning.<ref>Rama, Yoreh Deah 246:21. </ref>

===Teaching Torah===

#There is also a prohibition to charge money to teach Torah.<ref>Gemara Bechorot 29a, Shulchan Aruch, Yoreh Deah 246:5</ref>
#However, there are several heteirim for those teaching Torah to charge money. For example, payment can certainly be accepted for any teaching position which includes disciplining children or instruction of non-Torah subjects.<ref>See Beis Yosef to Yoreh Deah 246:5. See Rav Schachter’s explanation in Ginat Egoz (p. 188) where he writes that for younger grades the salary for teachers could be compensation for watching the students. For teachers of mature students, the salary could be considered a compensation to allow the teachers to have free time to learn and teach, but the actual teaching isn’t for pay. Accordingly, he writes that in his opinion, there shouldn’t be a fixed amount of sick days for rebbeim because they aren’t being paid by the day, but rather they are being paid so that they’re available to teach.</ref>
#Additionally, if there is no other way for a teacher to make a parnassah, it is permissible to accept wages for Torah instruction. Even if the teacher can make a living without these wages, he can charge money for clearly evident sechar batalah (payment for the amount of money he could have earned if he was not teaching).<ref>Shulchan Aruch, Yoreh Deah 246:5 </ref>

==Links==

*[http://www.yutorah.org/lectures/lecture.cfm/814103/rabbi-hershel-schachter/inyonei-talmud-torah/ Inyonei Talmud Torah] by Rabbi Hershel Schachter

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

Selling Chametz

2025-04-09T21:31:25Z

Mpg613: fixed and added links, and small edits

==Institution of Selling Chametz==

#Some authorities question the sale of complete Chametz, however, most authorities allow it and such is the minhag. <ref>The institution of [[Mechirat Chametz]] is based on a Tosefta (Pesachim 2:6) that says that a Jew on a boat with a non-Jew may sell his Chametz to the non-Jew and then buy it back after [[Pesach]]. This is codified by the Rambam ([[Pesach]] 4:6) and Shulchan Aruch 448:3. The Beit Yosef 448:3 writes that selling it before [[Pesach]] and buying it back is Ha’arama (a scheme to avoid a prohibition) and yet it is permitted. The Talmid Haritva printed at the end of the Chiddushei Haritva on Pesachim limits this permission to an incidental sale of the Chametz but doesn't allow the sale in an institutionalized manner.

*Gemara [[Shabbat]] 139b says that a certain Rabbi slept on a non-Jew’s boat on [[Shabbat]] claiming that he intended to sleep, even though he knew the non-Jew would sail the boat across the river. The Gemara says that his claim was HaAramah, but is permitted since it’s only an rabbinic prohibition and he was a talmid chacham. Bechor Shor (Pesachim 21a) learns from here that Ha’aramah is permitted only if the issue is derabbanan. He writes that after Bitul, the issue of owning Chametz is only derabbanan and Ha’aramah is acceptable. Bet Efraim 1:33 and Minchat Bikkurim (Tosefta 2:7) agree. [https://www.hebrewbooks.org/pdfpager.aspx?req=9259&st=&pgnum=422 Yeshuot Yakov 448:9] theoretically agrees with the Tevuot Shor but in practice forbade selling chametz to a non-Jew to sell to one's animals because of haarama.
*Mekor Chaim 448:11 rejects the Bechor Shor and explains that in Gemara [[Shabbat]] HaAramah was only permitted on an isser derabbanan because the Rabbi was actually violating an prohibition, however, by selling Chametz, one circumvents the issue altogether.
*Rav Yosef Dov Soloveitchik (quoted by Rav Hershel Schachter in Nefesh HaRav p. 177) held that one shouldn’t sell Chametz BeEyn, actual chametz. [Halachos of [[Pesach]] (pg 32) defines Chametz BeEyn as mixtures which have a majority or equal amount of Chametz in comparison to the non-Chametz ingredients.] This opinion is based on the idea that Ha’aramah shouldn’t be performed except for Derabbanan issues. According to this, one may rely on Rabbeinu Tam (Pesachim 42a s.v. VeElu), who holds that mixtures of Chametz are only a derabbanan issue of Bal Yeira’eh.
*Rav Schachter in BeIkvei HaTzon (siman 15) writes to defend the minhag that Ha’aramah is acceptable to avoid an isser, but not to exempt one from a mitzvah because at the end of the day, one didn’t fulfill the mitzvah. Therefore, selling one’s Chametz only avoids the isser, and one may still fulfill the mitzvah of Tashbitu with burning the last unsold [[kezayit]].
*Halachos of [[Pesach]] (p. 123) records the practice of Rav Aharon Kotler not to sell Chametz BeEyn. However, Halachos of [[Pesach]] quoting Rav Moshe Feinstein, Tzitz Eliezer 20:51(2), and Yalkut Yosef 448:3(1) permit selling all forms of Chametz. A Guide to Practical Halacha v. 5 p. 66 n. 5 also quotes Rav Moshe to this effect, but the Debrecener held one should try to use up one's chametz before Pesach. Halachos of [[Pesach]] (p. 123) writes that most poskim allow the sale and that such is the minhag. See, however, Haggadah of the Roshei Yeshiva (pg 13) which writes that Rav Moshe's minhag was not to sell actual chametz but he did sell alcoholic beverages.</ref>
#A store shouldn't buy non-perishable chametz before Pesach, then sell them to a non-Jew, so that he can have them immediately after Pesach and sell them.<ref>Yalkut Yosef 448:3:9 writes that even though the minhag is to use the sale of Chametz a store shouldn't initially buy chametz in order to sell it.</ref>
#There’s no reason or special practice to sell Chametz if one can eat all one’s Chametz. <ref>Rabbi Sobolofsky at [http://www.yutorah.org/lectures/lecture.cfm/759810/Rabbi_Zvi_Sobolofsky/Pesach_Issues_in_the_Workplace yutorah.org] between minutes 12 and 13 </ref>

===Those who don't sell real Chametz===

#Even if one wants to observe this stringency, it is advisable to perform [[Mechirat Chametz]] for mixtures of Chametz. <ref>Halachos of [[Pesach]] (p. 123) writes that sometimes those who desired not to sell Chametz unknowingly retained Chametz items. He adds that a student in a dorm should not assume that his Chametz was sold for him; rather, he should specifically request his father (or another individual) to be his representative to sell his Chametz. [https://web.archive.org/web/20150910034008/http://www.torah.org/advanced/weekly-halacha/5757/metzorah.html http://www.torah.org/advanced/weekly-halacha/5757/metzorah.html] also says that one should sell his chametz even if he doesn't think he has any because there may be denatured ethyl alcohol in deodorant, [[shaving]] cream, or cologne. </ref>
#If one doesn’t sell real Chametz such as cake, bread, or noodles, one may still sell ketchup, mayonnaise or any mixture of a minority of chametz. <ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 26 and 27 </ref>
#If one doesn’t sell real Chametz such as cake, bread, or noodles, one may still sell flour commonly found in the market which is Chametz since in the processing the grain is washed and comes into contact with water. <ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 79 and 80 </ref>

==Procedure of Selling Chametz==

#When selling Chametz one should write down one’s address and, if one is going away for Pesach, provide access to get in by leaving the keys by the Rabbi, neighbors, or security guard. If one feels uncomfortable doing that one should at least write down one’s cell phone number at which one would be reachable over [[Pesach]].<ref>Rabbi Sobolofsky at [http://www.yutorah.org/lectures/lecture.cfm/759810/Rabbi_Zvi_Sobolofsky/Pesach_Issues_in_the_Workplace yutorah.org] between minutes 4 and 6 </ref>
# A person should appoint the rabbi to sell his chametz by the seller picking up a handkerchief of another item of the rabbi. If that can not be done, the seller should sign the authorization document. In cases of great need he can appoint the rabbi orally over the phone.<ref>Rav Moshe Feinstein (cited by A Guide to Practical Halacha v. 5 p. 65 n. 4)</ref>
#One should make sure to sell one's chametz completely and not with a gift with a condition that it must be returned after [[Pesach]].<ref>Shulchan Aruch 448:3 writes that one may not do a Matana Al Menat LeHachzir. Kitzur Shulchan Aruch 114:6 agrees. Mishna Brurah 448:21 explains that even though usually a Matana Al Menat Lehachzir works to completely acquire something (such as Shulchan Aruch 558:4), by chametz because of the chumra of chametz one may not do a Matana Al Menat LeHachzir. </ref> However, one may assure the non-Jew that one will buy it back after [[Pesach]] and make it profitable for the non-Jew.<ref>Kitzur Shulchan Aruch 114:6, Mishna Brurah 448:23</ref>
#One who sells his Chametz, should not sell the containers which are holding the Chametz to the goy because if he does so, he may be required to dip them in the Mikveh again.<ref>Chachmat Adam 73:3, Yechave Daat 3:24 </ref> If one did so, he should dip them in the mikveh after Pesach, without a beracha.<ref>Yechave Daat 3:24, Nitai Gavriel Pesach 1:44:8 </ref>
#One may not sell one's chametz to a Jew who "converted" to another religion.<ref>Kitzur Shulchan Aruch 114:7</ref>

==Stocks of companies which own Chametz==

#Some authorities hold that there's is no prohibition of owning Chametz to a shareholder of a company which owns Chametz on [[Pesach]] who has no say in the actions of the company, while others hold that one should sell the shares together with one's other [[Mechirat Chametz]] through the Rabbi. <ref>Piskei Teshuvot 440:1 and [https://www.etzion.org.il/en/holidays/pesach/owning-stock-company-owns-chametz-during-pesach “Owning Stock in a Company That Owns Chametz During Pesach” by Rav Asher Meir] quote the dispute. Rabbi Yisrael Belsky based on Rav Moshe and many others at the [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5770-2010/ OU Pre-Pesach Webcast (5770 min 29-32)] permits someone who owns shares but doesn't have any say in the company, however if someone has 30% (or so) of the company it's considered as if one is a partner and it'd be forbidden. This is implied by [https://hebrewbooks.org/pdfpager.aspx?req=59509&pgnum=10 Igrot Moshe EH 1:7 pg 10 s.v. uvidvar likach]. Rav Dovid Feinstein (cited by Journal of Halacha and Contemporary Society v. 24 p. 85) agreed that it is permitted to own stocks of a chametz company if one doesn't have any involvement in the voting or management of the company. [https://www.sefaria.org/HaElef_Lekha_Shlomo,_Orach_Chayim_238.1 Haelef Lecha Shlomo OC 238] agrees. [https://hebrewbooks.org/pdfpager.aspx?req=1598&pgnum=5 Minchat Yitzchak 3:1] and [https://hebrewbooks.org/pdfpager.aspx?req=19961&st=&pgnum=164 Moadim Uzmanim 3:269:1] say that one should sell these stocks along with the rest of the chametz and not trade them during [[chol hamoed]]. Yalkut Yosef (Pesach v. 1 p. 599 5780 (in the [https://hebrewbooks.org/pdfpager.aspx?req=54541&st=&pgnum=597 5775 edition starting from pg 595]), [https://www.hebrewbooks.org/pdfpager.aspx?req=56806&st=&pgnum=128&hilite= Shabbat 1-1 p. 129 5771]) writes that it is permitted to own stock of a company that owns chametz on pesach if has no voting rights or say in how the company runs since it like he lent them money and isn't an owner. </ref>

==Storing the Chametz==

#Chametz which one sells to a non-Jew for [[Pesach]] should be put away in a closet or another partition of 10 [[Tefachim]] and not opened on [[Pesach]]. Similarly, one shouldn’t leave sold Chametz out in the refrigerator but rather it should be partitioned off with a wall of ten [[Tefachim]]. <ref>Rabbi Sobolofsky at [http://www.yutorah.org/lectures/lecture.cfm/759810/Rabbi_Zvi_Sobolofsky/Pesach_Issues_in_the_Workplace yutorah.org] between minutes 6 and 8. 
see Rav Yisrael Belsky ([https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 27:00 and 28:30) says that one shouldn’t store Chametz that is sold on the shelves of the door of the refrigerator. Instead, it should be put in the back of the refrigerator and sealed off. 
Rav Meir Mazuz ([https://tablet.otzar.org/#/b/608770/p/32/t/0.290.311740640065886/fs/0/start/0/end/0/c/1744233701968 Hashem Nisi part 1 pg. 13] and Ohr Torah 5749 Siman 101) writes that it is not appropriate to sell Chametz and then block it off with just a piece of paper right next to the food that is Kosher for Pesach because that makes the sale seem like a joke. Instead, one should lock it off in in the refrigerator or cabinets.</ref>

==Seventh Day on a Friday==

#If the seventh day of Pesach falls out on a Friday in Israel, some poskim say that that an Israeli can eat Chametz on that Shabbat and the Chametz isn't considered muktzeh because of the previous day. <ref>Yechave Daat 2:64, Yalkut Yosef 448:5 citing Yabia Omer 9:46 </ref> Others are strict. <ref>[https://hebrewbooks.org/pdfpager.aspx?req=19980&st=&pgnum=100 Or Litzion 3:9:4] </ref>

==Bedikat Chametz in Rooms That Are Sold==
See [[Bedikat_Chametz#Renting_or_Selling_the_House_to_a_Non-Jew]]

==Links==

*[http://www.hebrewbooks.org/54541 Yalkut Yosef Hilchot Pesach vol. 1 (Hebrew, 5775)]
*[http://www.yutorah.org/lectures/lecture.cfm/718382/Rabbi_Mordechai_I_Willig/Mechirat_Chametz Mechirat Chametz] by Rabbi Mordechai Willig
*Article on [http://www.yutorah.org/lectures/lecture.cfm/714420/Rabbi_Josh_Flug/Mechirat_Chametz:_Theory_and_Practice Mechirat Chametz: Theory and Practice] by Rabbi Josh Flug

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

Making a meal on Mezonot

2025-04-08T23:41:41Z

Mpg613: /* Keviut Seduah on Shabbat */ added source

Someone who eats a snack of [[Pas HaBah Bekisnin]] makes [[Mezonot]] and [[Al HaMichya]] and one who eats a meal of Pas HaBah BeKisnin makes [[HaMotzei]] and [[Birkat HaMazon]]. <ref> S”A 168:6 </ref> The details of what's considered a meal will be explained B"H in this article.

==What is considered a meal for Pas Habah Bekisnin?==
===Timing===
# All food that’s eaten during a meal is included as long as one [[Kezayit]] of [[Pas HaBah Bekisnin]] is eaten within [[Kedi Achilat Pras]] (4 minutes). <ref> The Kaf HaChaim and Sh”t Korban Eshe write that one needs to have all of the 4 Kebayitzim in one [[Kedi Achilat Pras]]. However, Yalkut Yosef ([[Birkat HaMazon]] pg 130) writes that the strict halacha only requires that one have one [[Kezayit]] in a [[Kedi Achilat Pras]]. Vezot HaBracha (Chapter 4, pg 27) agrees with Yalkut Yosef. </ref>
===Washing===
# According to Ashkenazim if one makes a meal out of Pas HaBah BeKisnin one should wash with a bracha (of Al [[Netilat Yadayim]]) and make [[HaMotzei]]. However, Sephardim hold that one should wash without a bracha but one would have what to rely on to wash with a bracha. <ref>Mishna Brurah 158:8, Yalkut Yosef (Kitzur S”A 168:8) </ref>
===Amount of a meal when Pas Haba Bekisnin is eaten alone===
##According to Ashkenazim, if one eats less than 8 kezaytim one should certainly make a [[Mezonot]]. If one eats the amount of a regular meal one should make [[HaMotzei]]. [For a regular person if one eats 280 grams of regular cake one certainly is having the amount of a regular meal and could make [[HaMotzei]] and [[Birkat HaMazon]].] Preferably, one shouldn't have in between 8 Kezayitim and the amount of a regular meal. After the fact (if one ate between 8 Kezayitim and a definite meal), if one is not full make [[Al HaMichya]] and if one is full make [[Birkat HaMazon]], yet, in such a case it’s preferable to hear [[Birkat HaMazon]] (from someone who’s obligated to make [[Birkat HaMazon]]) or to eat bread (making [[HaMotzei]] and [[Birkat HaMazon]]). [For background see footnote.]<ref>See next note </ref>
##According to Sephardim, if one ate less than 6 Kezaytim one should make a [[Mezonot]]. If one eats more than 8 Kezayitim one should make [[HaMotzei]]. Preferably one shoudln't eat between 6 and 8 Kezaytim and if one did then one should just make [[Al HaMichya]]. [For background see footnote.]<ref>
'''What’s the Bracha on [[Pas HaBah Bekisnin]]?'''
* The opinion of Rav Nachman and Shmuel in Gemara [[Brachot]] 42b is the Bracha on [[Pas HaBah Bekisnin]] is [[Mezonot]] when eaten as a snack and [[HaMotzei]] when eaten as a meal. Rashi ([[Brachot]] 41b s.v. Pas) and the Rif 30a holds that if one eats [[Pas HaBah Bekisnin]] as a snack there’s either no [[Bracha Achrona]] at all or there’s only a [[Boreh Nefashot]] (see Rabbenu Yonah’s (29b s.v. Trisar) two explanations of the Rif and Tosfot’s (D”H Elah) explanation of Rashi). However, Tosfot (41b s.v. Elah) explains that the [[Bracha Achrona]] on [[Pas HaBah Bekisnin]] is [[Al HaMichya]] (if one doesn’t make it into a meal). The Rosh 6:30, Rashba s.v. Rav Huna, and Rambam ([[Brachot]] 3:9) agree with Tosfot and the Tur and S”A 168:6 codify this as halacha that for a snack one makes [[Mezonot]] and [[Al HaMichya]] and a meal one makes [[HaMotzei]] and [[Birkat HaMazon]].
'''What is considered a meal?'''
* The Bet Yosef 168:6 quoting the Shibolei HaLeket (Siman 159), Magen Avraham 168:13, and Chaye Adam 54:14 in name of the Gra hold that the amount of meal for this halacha is the amount people normally eat at a regular meal in the morning and evening. (Mishna Brurah 168:24 and Shaar HaTziyun 19 also quote the Sefer Eshkol and Shagat Aryeh). However, the Birkei Yosef 186:4 and Kaf HaChaim 168:45 argue that the amount of a meal in this context is the same as a meal for Eruv Chatzerot which is either 3 or 4 [[KeBaytzim]].
* Ashkenazim: The Mishna Brurah 168:24 rules that the halacha follows the opinion that a meal is considered by a regular meal people eat but adds that it's proper to be strict for those who are strict to require 4 [[KeBaytzim]] (meaning, that preferably one should only eat less than 8 Kezayitim or more than the amount of a regular meal, Vezot HaBracha pg 29). VeZot HaBracha (chap 4, pg 31) writes that according to his calculation for a regular person for regular cake if one eats less than 230 grams that is considered a snack, if one eat more than 280 grams that is certainly a meal. He continues that if one did eat in between 8 Kezayitim and a certain meal, if one is not full make [[Al HaMichya]] and if one is full make [[Birkat HaMazon]], yet, in such a case it’s preferable to hear [[Birkat HaMazon]] (from someone who’s obligated to make [[Birkat HaMazon]]) or to eat bread (making [[HaMotzei]] and [[Birkat HaMazon]]).
* Sephardim: Halacha Brurah 168:16 (explained in Otzorot Yosef Siman 9) writes that Sephardim hold like the Chida that if one ate 8 Kezayitim one should make [[HaMotzei]] and [[Birkat HaMazon]], and if one ate less than that one should make [[Mezonot]] and [[Al HaMichya]] but it's preferable that one shouldn't eat in between 6 and 8 Kezayitim. </ref>
===Amount of a meal when eaten together with other foods===
# According to Sephardim even if Pas Haba BeKisnin is eaten with other foods those other foods are not taken into consideration when considering the amount of a meal. <ref>Kaf HaChaim 168:47 rules against the Magen Avraham 168:13 and says that S”A implies that one must be the amount of a meal from the Pat itself. </ref> However, according to Ashkenazim the following laws apply:
# One shouldn’t eat a [[Kezayit]] of [[Pas HaBah Bekisnin]] together with other foods (any food even if it’s not Melaftim Et HaPat) if altogether there’s a shuir of 8 [[Kezayit]]im whether one has in mind to establish a meal or not. <ref> Mishna Brurah 168:24, Vezot HaBracha (Chapter 4, pg 32-3). Vezot HaBracha (pg 33) adds that there’s what to rely on to eat less than 8 [[Kezayit]]im of [[Pas HaBah Bekisnin]] together with food that’s not Melafet HaPat (rice, couscous, noodles, fruit, or sweets but not meat, fish, cheese, or vegetables) and make a [[Mezonot]] and [[Al HaMichya]]. </ref>
# A practical advice is to eat the [[Pas HaBah Bekisnin]], make Al Hamichya, and then eat the other foods, or eat the other foods, make [[Bracha Achrona]], and then eat the [[Pas HaBah Bekisnin]]. However, this advice isn’t applicable if the other foods include [[mezonot]] (such as rice or noodles) because of making an unnecessary Bracha. <ref> Vezot HaBracha (Chapter 4, pg 33). Vezot HaBracha (Birur 7 pg 234) adds that if the other foods are Tavshil [[Mezonot]] (like rice and noodles) and the above advice isn’t applicable, there’s what to rely on to eat [[Pas HaBah Bekisnin]] at the end of the meal after one ate the other foods (without making a Bracha achrona on the other foods). </ref>
# After the fact, if one ate less than 8 [[Kezayit]]im of [[Pas HaBah Bekisnin]] even if one’s full, one should make an Al Hamichya, Similarly, if one ate more than 8 kezaytim of [[Pas HaBah Bekisnin]] together with foods that don’t accompany bread (such as farfel, rice, fruit, or sweets) and if full from everything together, one should make a [[Al HaMichya]] unless one was full from the [[Pas HaBah Bekisnin]] alone in which case one should make [[Birkat HaMazon]]. If one ate more than 8 kezaytim of [[Pas HaBah Bekisnin]] together with foods that accompany bread (such as meat, fish, cheese, or vegetables) and if full from everything together, one should make [[Birkat HaMazon]]. <Ref> Vezot HaBracha (Chapter 4, pg 33 note 11) </ref>
# The only way to make a [[HaMotzei]] without a doubt is to:1)eat bread, 2)have 20 kezaytim of [[Pas HaBah Bekisnin]] alone, or 3)have 8 kezaytim of [[Pas HaBah Bekisnin]] together with foods that accompany bread (such as meat, fish, cheese, vegetables). <Ref> Vezot HaBracha (Chapter 4, pg 31 and pg 33 note 11) </ref>

==Changing one's mind==
# If one started the meal thinking that one was going to have 8 Kezayitim and then changed his mind and couldn’t finish all 8 Kezayitim, one may finish eating based on his orginal [[HaMotzei]] and concludes with a [[Al HaMichya]]. <ref> Sh”t Igrot Moshe O”C 2:54, Yalkut Yosef ([[Birkat HaMazon]] pg 137). </ref>
# If one made a [[Mezonot]] thinking that one was only going to have a few Kezayitim and then changed his mind to end up having 8 Kezayitim, if one plans on having another 8 Kezayitim one should stop and wash with a bracha and make [[HaMotzei]].
# If one made [[Mezonot]] planning to have a few Kezyitim, and then changes to have another few Kezayitim and in total all he ate will add up to 8 Kezayitim one shouldn’t make any new bracha upon changing one’s mind, however, if one started thinking that one would not have more than a certain amount and now clearly changes his mind about that, one should make a new [[Mezonot]]. Nonetheless, one concludes with [[Birkat HaMazon]]. <ref> Mishan Brurah 168:25 writes that if one changed one’s mind one doesn’t make a new [[HaMotzei]] if one doesn’t plan on eating more than 8 Kezayitim. Mishna Brurah (Shaar Tzion 168:21) writes that one shouldn’t make a new [[Mezonot]] unless one clearly changed one’s mind such as if when he started he thought that he will not eat more than a certain amount, however, if one didn’t clearly retract his opinion then one doesn’t make a new [[Mezonot]]. </ref>
[[file:Koveh Seudah.png]]

==Keviut Seduah on Shabbat==
#There’s no difference between [[Shabbat]] and the rest of the week regarding the status of the Pat habah BeKisnin. <ref> Kaf HaChaim 168:48. (See, however, [https://hebrewbooks.org/pdfpager.aspx?req=916&st=&pgnum=274&hilite= Igrot Moshe Orach Chaim 1:155 pg. 274 s.v. Velachen and s.v. Veayein].) </ref>
# If a Sephardi is eating at an Ashkenazic family who is having sweet [[challah]] for [[Hamotzei]], ideally, one should eat 8 or at least 6 kezaytim of [[mezonot]] in order to be able to make [[HaMotzei]] and [[Birkat HaMazon]], however, since that's usually very difficult there is what to rely on to make a [[HaMotzei]] and [[Birkat HaMazon]] even if one only eats a [[Kezayit]] of the sweet [[Challah]]. <ref> Vezot HaBracha (Chapter 4, pg 39) in name of Rav Mordechai Eliyahu and Rav Elyashiv paskening for Sephardim</ref>
==Related Topics==
[[Pas Haba Bekisnin]]

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

Zimmun

2025-04-04T00:35:59Z

Mpg613: clarified footnote

==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.<Ref>Magen Avraham 1:5, Kitzur Shulchan Aruch 42:5, Mishna Brurah 1:10,11</ref> The minhag is to say [[Shir HaMaalot]] at Seudot mitzvah as well.<ref>Byitzchak Yikareh of Rav Nevinsal 1:5, Piskei Teshuvot 181:14 in footnote 60. Piskei Teshuvot cites this minhag based on Hitorerut Teshuva 1:88 and others. 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 שמו 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 [https://tablet.otzar.org/#/book/61272/p/63/t/1/fs/0/start/0/end/0/c 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 O.C. 201:1, Mishna Brurah 201:4. Sefer Vkidashto (p. 173) writes that a host can honor whichever guest he likes even a non-kohen over a kohen. His proofs are Shulchan Aruch Harav 167, Biur Halacha 201, Minchat Elazar 4:49, and Mishna Halachot 3:28.</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>
##A person eating with his family is considered one eating together to be obligated in zimmun even if they aren't eating at the same table.<ref>Mishna Brurah 193:18</ref>
##People eating together at a simcha or any other occasion are considered eating together even if they aren't eating at the same table.<ref>Piskei Teshuvot 193:7</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), Piskei Teshuvot 193:7 </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 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>[https://hebrewbooks.org/pdfpager.aspx?req=887&pgnum=12 Sh"t Be’er 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/lectures/897474 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 ([https://www.sefaria.org/Kessef_Mishneh_on_Mishneh_Torah%2C_Blessings.5.7.3?lang=bi 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 O.C. 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. [https://itorah.com/global-search/zimun%20bread Rabbi Mansour] discussed this topic on several occasions. One time ("Can Three People Make a Zimun if One of Them Did Not Eat Bread?" on 11/24/11) he followed the Shulchan Aruch and Rav Moshe Halevi. However, in two later discussions ("What Must the Third Person Eat for Three People to Make a Zimun?" on 5/19/13 and "Must All Three People Have Eaten Bread in Order to Recite a Zimun?" on 7/9/19) he followed Rav Ovadia Yosef.</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>[https://www.sefaria.org/Shulchan_Arukh%2C_Orach_Chayim.199.7?lang=he Shulchan Aruch O.C. 199:7], [https://www.sefaria.org/Kitzur_Shulchan_Arukh.45.22?lang=he Kitzur Shulchan Aruch 45:22].

List of sources from rishonim:
*Ritva ([https://beta.hebrewbooks.org/reader/reader.aspx?sfid%3D14584%23p%3D1%26fitMode%3Dfitwidth%26hlts%3D%26ocr%3D%25D7%259E%25D7%25A6%25D7%2598%25D7%25A8%25D7%25A4%25D7%2595%25D7%25AA%2520%25D7%2595%25D7%259E%25D7%2596%25D7%259E%25 Chiddushim on Megillah 4a]; [https://beta.hebrewbooks.org/reader/reader.aspx?sfid%3D16269%23p%3D71%26fitMode%3Dfitwidth%26hlts%3D%26ocr%3D%25D7%259B%25D7%25A9%25D7%2599%25D7%25A9%2520%25D7%2596%25D7%2599%25D7%259E%25D7%2595%25D7%259F%2520%25D7%2591%25D7%2 Hilchot Brachot 7:2])

*[https://beta.hebrewbooks.org/reader/reader.aspx?sfid%3D46470%23p%3D198%26fitMode%3Dfitwidth%26hlts%3D%26ocr%3D%25D7%259E%25D7%25A6%25D7%2598%25D7%25A8%25D7%25A4%25D7%2595%25D7%25AA&sa=D&source=editors&ust=1740719330512869&usg= Raah (Brachot 45a)]

*[https://www.sefaria.org/Meiri_on_Berakhot.47b.5?lang%3Dbi%26with%3Dall%26lang2%3Den&sa=D&source=editors&ust=1740719330513197&usg=AOvVaw3lkzsFDHz2P3x5b9RV4gVq Meiri (Brachot 47b s.v. hamishnah hashlishit) in the name of some authorities (“ויש שמוסיף בה”)]

*[https://www.sefaria.org/Ran_on_Megillah.6b.11?lang=en&lookup=%D7%94%D7%9B%D7%9C%20%D7%9B%D7%A9%D7%A8%D7%99%D7%9F&with=Lexicon&lang2=en Ran (on Rif Megillah 6b s.v. hakol kesheirin)]

*[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=21359#p=92&fitMode=fitwidth&hlts=&ocr=%D7%93%D7%9C%D7%A2%D7%A6%D7%9E%D7%9F%20%D7%93%D7%95%D7%A7%D7%90%20%D7%A8%D7%A9%D7%95%D7%AA Smag (Aseh 27; in R' Farber's edition pg. 51)] in the name of the Ri

*[https://www.sefaria.org/Teshuvot_HaRosh.4.16.1?vhe%3DShe%27elot_u%27Teshuvot_haRosh,_Vilna,_1881%26lang%3Dbi&sa=D&source=editors&ust=1740719330513890&usg=AOvVaw3iu9lUfS2Q5c9VMcbIW5Td Rosh (Tshuvot HaRosh 4:16)]

*Peirushim Upsakim al haTorah leRabeinu Avigdor Tzarfati, Parshat Eikev ([https://beta.hebrewbooks.org/pdfpager.aspx?req=53035&st=&pgnum=80&hilite= Kovetz Shitot Kamai, Arachin 3a, pg. 51]-[https://beta.hebrewbooks.org/pdfpager.aspx?req=53035&st=&pgnum=81 52])

*Rabeinu Yehuda Kohen (cited in [https://www.sefaria.org/Teshuvot_Maharam%2C_Prague_Edition.227?lang=bi Shu"t Maharam MiRotenburg Prague Edition #227])
*[https://www.sefaria.org/Sefer_Mitzvot_Katan.109.2?vhe=Sefer_Mitzvot_Katan,_Kopys,_1820&qh=%D7%A9%D7%99%D7%95%D7%A6%D7%90%D7%95%D7%AA%20%D7%91%D7%96%D7%99%D7%9E%D7%95%D7%9F%20%D7%90%D7%9D%20%D7%99%D7%A8%D7%A6%D7%95 Smak Mitzva 109] (It seems that he holds it's only a ''reshut''; see Divrei Shalom ([https://he.m.wikipedia.org/wiki/%D7%A9%D7%9C%D7%95%D7%9D_%D7%99%D7%A6%D7%97%D7%A7_%D7%9E%D7%96%D7%A8%D7%97%D7%99 Rav Shalom Yitzchak Mizrachi]) Orach Chaim 2:69:5 who he originally thought that the Smak holds it's obligatory, but concludes that the more correct explanation of the Smak is that it's only a ''reshut''.)

*[https://www.sefaria.org/Tosafot_on_Berakhot.45b.3.1?lang=he Tosafot on Brachot 45b s.v. shani] (as a ''reshut'', since Tosafot hold that women are entirely exempt from zimmun).
**However, the Maharam MiRotenburg himself ([https://www.sefaria.org/Teshuvot_Maharam%2C_Prague_Edition.227?lang=bi ibid.]) seems to disagree with this point, although it's possible he just meant to make an argument within the assumption of his interlocutor Rabbeinu Yehuda ("לדידך" or "arguendo"-- for the sake of argument) but he himself really doesn't accept the point he's making.
**Tosafot Chachmei Anglia (Brachot 45b s.v. veha) seem to understand Rabbeinu Avraham ben Rav Yosef as not allowing women to join a men's zimmun ("והר"ר אברהם ב"ר יוסף הנהיג הנשים לזמן לעצמ' כשהן שלשה ואינן יכולים לסמוך על הזימון שלנו."). (This seems to be the same Rabbeinu Avraham mentioned in [https://www.sefaria.org/Tosafot_on_Berakhot.45b.3.1?lang=he Tosafot on Brachot 45b s.v. shani], although Tosafot makes no comment as to whether Rabbeinu Avraham would '''''allow''''' women to join a men's zimmun; and when Tosafot later go on to discuss women joining a men's zimmun, they make no comment that Rabbeinu Avraham would hold that women are not allowed to join a men's zimmun.)
(See further Hilchot Yom Beyom vol. 2 10:12 footnote 22 pg 306-307 who assumes that this is only a minority opinion of the [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=21359#p=92&fitMode=fitwidth&hlts=&ocr=%D7%93%D7%9C%D7%A2%D7%A6%D7%9E%D7%9F%20%D7%93%D7%95%D7%A7%D7%90%20%D7%A8%D7%A9%D7%95%D7%AA Smag and Ri]; similarly, Rav Immanuel Molekandov in [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=68385#p=271&fitMode=fitwidth&hlts=&ocr=%D7%A7%D7%98%D7%A0%D7%99%D7%9D%20%D7%9E%D7%96%D7%9E%D7%A0%D7%99%D7%9D Kovetz Menorah Badarom Gilyon 58, Adar Sheini 5784, pg 271] s.v. umei’idach claims that– at least regarding it being an '''''obligation'''''– this is a minority opinion of Smag, Ri, Raah, and Ritva [all mentioned above]. Hilchot Yom Beyom’s point is contradicted by the abovementioned sources– see especially [https://www.sefaria.org/Teshuvot_HaRosh.4.16.1?lang=he Rosh (Tshuvot, 4:16)] and [https://www.sefaria.org/Tosafot_on_Berakhot.45b.3.1?lang=he Tosafot (Berakhot 45b s.v. shani)] who he explicitly mentions as having to agree with him, who explicitly say that women may be yotzei zimmun from a man. Even Rav Molekandov’s point that women shouldn't be '''''obligated''''' in such a zimmun does not have a clear basis– once there is no prohibition for women to join such a zimmun, any opinion which would obligate 3 women in zimmun should obligate women in this case too. [Although [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=60387#p=208&fitMode=fitwidth&hlts=&ocr=%D7%9E%D7%A1%D7%AA%D7%91%D7%A8%D7%90%20%D7%9B%D7%95%D7%95%D7%AA%D7%99%D7%94 Shaar Hatziyun’s {199:9}] logic would seem to exempt women from zimmun entirely in this case, it seems that Shaar Hatziyun only meant that it’s not logical that Chazal required women to join a men’s zimmun '''''as opposed to a women’s zimmun''''', but not that it’s not logical that women can '''''ever''''' be required to join a men’s zimmun. Otherwise, the Shaar Hatziyun’s logic would run up against an explicit Shulchan Aruch {[https://www.sefaria.org/Shulchan_Arukh%2C_Orach_Chayim.199.7?lang=he 199:7]} based on the Smag and Ri, whose opinion the Shaar Hatziyun is currently discussing.])</ref>
# Women who ate together can optionally make a zimmun for themselves. The zimmun for women doesn't change whether it is three or ten or more women; either way they do not mention Hashem's name, ''Elokenu'', in the zimmun.<ref>Shulchan Aruch O.C. 199:7</ref>
# Some say that if a man ate with three women, the man may lead the zimmun.<ref>[https://www.sefaria.org/Responsa_Benei_Banim%2C_Volume_III.1?lang=he Benei Banim 3:1].</ref> However, some say that this is not allowed.<ref>Rav Shlomo Zalman Auerbach quoted in [https://www.sefaria.org/Responsa_Benei_Banim,_Volume_IV.4.9/?vhe=hebrew%7CResponsa+Benei+Banim%2C+Jerusalem+1981-2005 Benei Banim 4:4:9 s.v. beram] from Halichos Beisa. See exact quote from Halichos Beisa in Aliba Dehilcheta [https://gilyonot.jewishoffice.co.il/1pQoe7FbSchNTCCsfQX-vNYZhrJE2kHbo gilyon 33] [https://hebrewbooks.org/pdfpager.aspx?req=64133&st=&pgnum=93 pg 17] (see [https://tablet.otzar.org/#/book/151387/p/17/t/0.31053137306437261234/fs/m_hCWkf9Vli8X73f6YDWlpIcP4MMa4ZVKfhP2gX91arZ/start/6/end/9/c here] for color version of pg 17). Although Benei Banim doesn’t agree with R’ S.Z. Auerbach based on evidence from rishonim, he says it’s better not to be lenient unless necessary.</ref> (See footnote for many additional sources relating to this topic.<ref>List of sources that allow 1 man to lead a zimmun of 3 women:
*[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16100#p=117&fitMode=fitwidth&hlts=&ocr=%D7%99%D7%9B%D7%95%D7%9C%20%D7%9C%D7%91%D7%A8%D7%9A Sefer Hameorot (Brachot 45a, R' Blau ed., pg. 135]

*Raavad (brought by [https://beta.hebrewbooks.org/pdfpager.aspx?req=14448&st=&pgnum=250&hilite= Ohel Moed, Shaar Brachot Derech 7 Netiv 1 daf 107b)]

*[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16250#p=192&fitMode=fitwidth&hlts=&ocr=%D7%90%D7%A9%D7%94%20%D7%96%D7%99%D7%9E%D7%95%D7%9F Sefer Hapardes of Rabbeinu Asher ben R’ Chaim (R' Blau ed., pg. 176)] says that a woman may lead a zimmun for 3 men.

*[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16269#p=71&fitMode=fitwidth&hlts=&ocr=%D7%9B%D7%A9%D7%99%D7%A9%20%D7%96%D7%99%D7%9E%D7%95%D7%9F%20%D7%91%D7%96%D7%9B%D7%A8%D7%99%D7%9D Hilchot Brachot of the Ritva 7:2] also says that a woman may lead a zimmun for 3 men. See also [https://www.sefaria.org/Sukkah.38a.9?lang=he&with=Ritva Ritva on Sukka 38a s.v. tanu rabanan] who seems to say the same.

*There’s room to explain the Zohar as saying that 1 man can lead a zimmun of 3 women. See [https://www.sefaria.org/Zohar_Chadash%2C_Midrash_Rut.594?vhe=Zohar_Chadash&lang=bi Zohar Chadash on Rut (§594 on Sefaria)] and the [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=14248#p=336&fitMode=fitwidth&hlts=&ocr=%D7%90%D7%91%D7%9C%20%D7%97%D7%99%D7%99%D7%91%D7%95%D7%AA%20%D7%9C%D7%A9%D7%9E%D7%95%D7%A2%20%D7%94%D7%91%D7%A8%D7%9B%D7%94%20%D7%9E%D7%A4%D7%99%20%D7%94%D7%9E%D7%91%D7%A8%D7%9A Sulam edition (pg. 133; daf 87d in the old edition)]. (However, the Matok Midevash pg. 579 explains the Zohar according to the opinion that 1 man can’t lead a zimmun of 3 women.)
Sources that '''do not''' allow 1 man to lead a zimmun of 3 women:
**[https://beta.hebrewbooks.org/pdfpager.aspx?req=14448&st=&pgnum=250&hilite= Ohel Moed (Shaar Brachot Derech 7 Netiv 1 daf 107b)] brings the Raavad’s opinion and another rishon’s opinion that disagrees with him; the Ohel Moed himself doesn’t take sides on this issue. (However it’s not entirely clear that this anonymous rishon– who’s also cited in the Sefer Hameorot mentioned above– actually holds that a man can’t lead a zimmun for 3 women. Rather, it’s possible that he simply holds that men and women can’t join together for a zimmun because of pritzut. This is in opposition to the Sefer Hameorot’s position that we are not concerned at all for the reason of pritzut in a zimmun of men and women, as long as there’s no avadim. But this exact case of 3 women and 1 man may not have been the intention of that anonymous rishon.)

**Peirushim Upsakim Al Hatorah Lerabbeinu Avigdor Tzarfati, Parshat Eikev, (can be found in [https://beta.hebrewbooks.org/pdfpager.aspx?req=53035&st=&pgnum=80&hilite= Kovetz Shitot Kamai on Arachin 3a pg. 51]-[https://beta.hebrewbooks.org/pdfpager.aspx?req=53035&st=&pgnum=81 52])— there’s room to say that he holds that 1 man can’t lead a zimmun for 3 women, since he only requires women to be yotzei from a man when there’s already 3 men making a zimmun. Seemingly even though there’s an advantage of hearing birkat hamazon from a man, this is not allowed when there’s no zimmun of 3 men. (This matter requires further study.)

**Seemingly, the [https://beta.hebrewbooks.org/pdfpager.aspx?req=32520&st=&pgnum=144&hilite= Yad Haketana (Brachot 9:15 footnote 73)] would not allow a man to be motzi women in zimmun if there aren’t 3 men there. (Since he says that women are not allowed to respond to a men's zimmun out loud, in order that it should not look like the men and women are in one group for zimmun, it would seem that he also wouldn't allow a man to lead a zimmun of 3 women when there's no zimmun of 3 men present. This in fact is the logic behind [https://www.sefaria.org/Responsa_Benei_Banim%2C_Volume_IV.4.9?vhe=hebrew|Responsa_Benei_Banim,_Jerusalem_1981-2005&lang=bi Rav Shlomo Zalman Auerbach's ruling (quoted in Benei Banim 4:4:9 s.v. beram from Halichos Beisa)] to not allow this.)
Opinions that hold that a woman can’t be motzi men in zimmun:
*[https://www.sefaria.org/Tosafot_on_Sukkah.38a.9.1?lang=he Tosafot Sukka 38a s.v. be’emet amru] (at least as it's stated in [https://www.sefaria.org/Tosafot_on_Sukkah.38a.9.1?lang=he&p2=Piskei_Tosafot_on_Sukkah.100.1&lang2=he Piskei Tosafot there])

*Ran on the Rif ([https://www.sefaria.org/Ran_on_Megillah.6b.11?vhe=Vilna_Edition&lang=he Megillah 6b in dapei haRif] and [https://www.sefaria.org/Ran_on_Sukkah.19a.5?vhe=Vilna_Edition&lang=he Sukka 19a in dapei haRif])

*Meiri [https://www.sefaria.org/Meiri_on_Berakhot.47b.5?lang=bi&with=all&lang2=en on Brachot 47b s.v. hamishna hashlishit] and [https://www.sefaria.org/Meiri_on_Sukkah.38a.9?vhe=Meiri_on_Shas&lang=he Sukka 38a]
*Chachmei Provence cited by the [https://www.sefaria.org/Meiri_on_Megillah.4a.1?vhe=Meiri_on_Shas&lang=he&with=all&lang2=he Meiri on Megillah 4a] (Even though there’s room to say that the Meiri himself was writing this point, as Rav Moshe Hershler seems to have understood [in [https://tablet.otzar.org/#/book/5281/p/20/t/17256353764821234/fs/0/start/0/end/0/c his edition of the Meiri haara 154 page 21]] it's more mashma that the Meiri is citing this from a different rishon. Even though usually the term "Chachmei Provence" is used by the Meiri in reference to the Ittur [see [https://www.sefaria.org/search?q=%D7%A4%D7%A8%D7%95%D7%91%D7%99%D7%A0%D7%A6%D7%90&tab=text&tpathFilters=Talmud%20Commentary%2FRishonim%20on%20Talmud%2FMeiri&tvar=1&tsort=relevance&svar=1&ssort=relevance here] for a list of references to “Chachmei Provence” in the Meiri”] it's possible that here he's referring to a different rishon with this terminology, or that he actually is citing a statement from the Ittur which is no longer extant.

*[https://www.sefaria.org/Chiddushei_HaRa'ah_on_Berakhot.45a.7?vhe=Perush_ha-halachot_masekhet_berakhot,_Jerusalem_2007&lang=bi Raah on Brachot 45a]

*It seems from the words of the Sefer Hamichtam (found in [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=43537#p=25&fitMode=fitwidth&hlts=&ocr=%D7%95%D7%9E%D7%95%D7%A6%D7%99%D7%90%D7%95%D7%AA%20%D7%90%D7%AA%20%D7%94%D7%90%D7%A0%D7%A9%D7%99%D7%9D%20%D7%90%D7%9D%20%D7%94%D7%99%D7%95%20%D7%99%D7%95%D7%93%D7%A2%D7%95%D7%AA%20%D7%9C%D7%A7%D7%A8%D7%95%D7%AA Kovetz Shitos Kamai on Brachot 45a, vol. 3 pg 1256]) that he held that a woman can’t be motzi men in zimmun, even though it seems from his words that he did not reach a conclusive decision as to whether women are obligated in zimmun or not (therefore his opinion is relevant even according to the Shulchan Aruch ([https://www.sefaria.org/Shulchan_Arukh%2C_Orach_Chayim.199.7?lang=bi 199:7]) who holds women are obligated in zimmun in this case where she ate with 3 men).

*It’s possible that this is the intention of the [https://www.sefaria.org/Ohr_Zarua%2C_Volume_II.369.1?ven=hebrew|Ohr_Zarua,_Zhytomyr,_1862&lang=he&with=all&lang2=he Ohr Zarua Volume II #369] (even though in [https://www.sefaria.org/Ohr_Zarua%2C_Volume_I.184.1?ven=hebrew|Ohr_Zarua,_Zhytomyr,_1862&lang=he Ohr Zarua Volume I #184] he seems to side with the opinions that women are ''always'' exempt from zimmun, it seems that his arguments here that women can’t be motzi men in zimmun are independent of his conclusion there.)

*Implication of [https://beta.hebrewbooks.org/pdfpager.aspx?req=32520&st=&pgnum=144&hilite= Yad Haketana (Hilchot Brachot 9:15 footnote 71-73)] as understood by [https://www.sefaria.org/Biur_Halacha.199.7.3?vhe=Biur_Halacha&lang=bi Beiur Halacha (199:7 s.v. veyotz’ot)]. (In footnote 71 he says the reason women are obligated in zimmun only when eating with 3 men is in order to show that women can't be motzi men in birkat hamazon deoraita; in footnote 72 he says a group of 3 women can't break off from a group of 3 men to make their own zimmun, rather they must be yotzei with the men's zimmun; in footnote 73 he says that women are not allowed to respond to the men's zimmun out loud, in order that it should not look like the men and women are in one group for zimmun.)

*[https://www.sefaria.org/Biur_Halacha.199.7.3?vhe=Biur_Halacha&lang=bi Beiur Halacha (199:7 s.v. veyotz’ot)]

*The [https://www.sefaria.org/Bach%2C_Orach_Chaim.689.3.1?lang=he Bach (Orach Chaim 689:1 s.v. uBaal haIttur katav mistabra)] says that according to the opinions that women are not obligated in birkat hamazon mideoraita, they can’t be motzi men in zimmun. (Seemingly he would say the same according to the Shulchan Aruch ([https://www.sefaria.org/Shulchan_Arukh%2C_Orach_Chayim.186.1?lang=bi 186:1]) that there’s a doubt whether women are obligated in birkat hamazon mideoraita— see the words of the Bach and his reference to what he writes earlier [[https://www.sefaria.org/Tur%2C_Orach_Chaim.186.1?lang=bi&with=Bach&lang2=en 186:1]]).
*[https://www.sefaria.org/Shulchan_Arukh_HaRav%2C_Orach_Chayim.186.4?lang=bi Shulchan Arukh HaRav Orach Chayim 186:4]
*[https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.199.24.1?lang=bi Kaf HaChayim Orach Chayim 199:24] (See further [https://www.sefaria.org/Penei_Yehoshua_on_Berakhot.45b.2?vhe=hebrew|Penei_Yehoshua,_Warsaw_1861&lang=he&with=all&lang2=he Penei Yehoshua on Berakhot 45b §2] s.v. Tosafot dibbur hamatchil shani & [https://beta.hebrewbooks.org/pdfpager.aspx?req=32520&st=&pgnum=144&hilite= Yad Haketana (Hilchot Brachot 9:15 footnote 71)] who touch on his idea in different contexts.)
Opinions that hold that a woman '''can''' be motzi men in zimmun:
**[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16250#p=192&fitMode=fitwidth&hlts=&ocr=%D7%90%D7%A9%D7%94%20%D7%96%D7%99%D7%9E%D7%95%D7%9F Sefer Hapardes (Rabbeinu Asher ben R' Chaim) (R' Blau ed., pg. 176)] (mentioned earlier).
**[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16269#p=71&fitMode=fitwidth&hlts=&ocr=%D7%9B%D7%A9%D7%99%D7%A9%20%D7%96%D7%99%D7%9E%D7%95%D7%9F%20%D7%91%D7%96%D7%9B%D7%A8%D7%99%D7%9D Hilchot Brachot of the Ritva 7:2] and straightforward understanding of [https://www.sefaria.org/Sukkah.38a.9?lang=he&with=Ritva Ritva on Sukka 38a s.v. tanu rabanan] (mentioned earlier). (According to the interpretation of [https://www.sefaria.org/Responsa_Benei_Banim%2C_Volume_III.1.7?lang=bi Benei Banim {3:1:7 s.v. verak}] the Ritva only allows this when there are 3 women who are making a zimmun together, not when there’s 3 men and less than 3 women. However, [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=47327#p=213&fitMode=fitwidth&hlts=&ocr= Maadanei Asher Hilchos Brachos, vol. 2, 68:3], [https://ph.yhb.org.il/category/%D7%91%D7%A8%D7%9B%D7%95%D7%AA/05-%D7%96%D7%99%D7%9E%D7%95%D7%9F/#_te01ftn4_12 Harchavot LiPeninei Halacha– Brachot], and R’ Mordechai Leib Katzenelenbogen [in his footnotes on the Mossad Harav Kook edition of Hilchot Brachot of the Ritva 7:2 footnote 3; in Iyunim Halacha Lemaaseh at the end of the sefer, §23 pg 137] seem to understand the Ritva as allowing this even when there’s only 1 woman and 3 men.)
**[https://beta.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=92 Chazon Ish (Orach Chaim 30:8)] considers this as a possibility, although he does not reach a clear conclusion on this matter. He also only considers this in a case where the men are unable to recite the bracha on their own.
</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 Sephardi 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 Sephardi, Ashkenazi, and Kattan (Sephardi) eat bread together, they may make a zimmun if the Sephardi leads. If they're ten total, consisting of eight Sephardim, and Ashkenazi, and a Kattan, they Sephardim 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 Sephardi, Ashkenazi, and Kattan eat together, they may make a zimmun and the Sephardi should be Mezamen. Moreover, Rav Shlomo Zalman Auerbach holds that if they're eight Sephardim, an Askenazi, and a Kattan, one of the Sephardim 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 [https://www.sefaria.org/Prisha%2C_Orach_Chaim.199.15.1?lang=bi&with=Tur&lang2=en Perishah (199:15)] had a Girsa in the Tur that ketanim could make their own zimmun, but the [https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.199.18.1?lang=bi 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. However, in a footnote (Birur Halacha §7) he notes that since several rishonim ([https://www.sefaria.org/Meiri_on_Berakhot.47b.5?lang=bi Meiri Brachot 47b], [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16100#p=117&fitMode=fitwidth&hlts=&ocr= Sefer Hameorot Brachot 45a], [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16242#p=147&fitMode=fitwidth&hlts=&ocr= Sefer Habatim Hilchot Brachot Shaar 6 Siman 16], [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16251#p=122&fitMode=fitwidth&hlts=&ocr= Sefer Hashulchan Hilchot Seuda Shaar 6], and simple understanding of the Tur [https://turshulchanarukh.alhatorah.org/Main/Orach_Chayyim/199.6#m7e4n6 199:6]) hold that ketanim do make their own zimmun, maybe the halacha should be like them, but he does not conclusively decide this way. Rav Moshe Mordechai Karp (Hilchos Yom Beyom, vol. 2, 10:10) holds that ketanim may make their own zimmun as a ''reshut'' (optionally), '''as long as they each say their own birkat hamazon'''. [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=20024#p=100&fitMode=fitwidth&hlts=&ocr=%D7%A7%D7%98%D7%A0%D7%99%D7%9D%20%D7%9E%D7%96%D7%9E%D7%A0%D7%99%D7%9D Benei Banim (3:27, pg 100, s.v. ach & s.v. verak], [https://www.sefaria.org/Responsa_Benei_Banim%2C_Volume_III.27.15?ven=hebrew|Responsa_Benei_Banim,_Jerusalem_1981-2005&lang=bi §15]-[https://www.sefaria.org/Responsa_Benei_Banim%2C_Volume_III.27.16?ven=hebrew|Responsa_Benei_Banim,_Jerusalem_1981-2005&lang=bi 16] on Sefaria) implies that ketanim are allowed make a zimmun, although he says that nowadays the minhag is that ketanim don't make a zimmun. [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=68385#p=271&fitMode=fitwidth&hlts=&ocr=%D7%A7%D7%98%D7%A0%D7%99%D7%9D%20%D7%9E%D7%96%D7%9E%D7%A0%D7%99%D7%9D Rav Molekandov in Kovetz Menorah Badarom Gilyon 58, Adar Sheini 5784, pg 271]-[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=68385#p=272&fitMode=fitwidth&hlts=&ocr= 272] holds that ketanim who reached the age of chinuch must make a zimmun if they eat together. Divrei Shalom ([https://he.m.wikipedia.org/wiki/%D7%A9%D7%9C%D7%95%D7%9D_%D7%99%D7%A6%D7%97%D7%A7_%D7%9E%D7%96%D7%A8%D7%97%D7%99 Rav Shalom Yitzchak Mizrachi]) Orach Chaim 2:68 says that since Hashem’s name is not mentioned in their zimmun they should make a zimmun in accordance with the stringent opinions.</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 [https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.199.21?lang=bi Kaf HaChaim (199:21)] sounds like they have to be three Gedolot. The Hebrew-English Yalkut Yosef in the footnotes quotes a [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=64496#p=352&fitMode=fitwidth&hlts=&ocr=%D7%9E%D7%96%D7%9E%D7%A0%D7%95%D7%AA Maayan Omer (1:9:31, pg 305; pg 338 in 5777 edition)] 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 [https://hebrewbooks.org/pdfpager.aspx?req=50286&pgnum=64 Kovetz MeBet Levi (Nissan 5758) pg. 64] 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/lectures/897474 Rav Hershel Schachter (Shiur on Berachos #87 44b-45b, at 69:51)] 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. (However, at 70:53 he qualified his statement by saying that there can be a partial fulfillment of zimun even when not hearing the ''entire'' birkat hamazon out loud-- see earlier regarding the crucial part of 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

2025-04-03T17:48:17Z

Mpg613: Added and corrected links and corrected citation.

==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.<Ref>Magen Avraham 1:5, Kitzur Shulchan Aruch 42:5, Mishna Brurah 1:10,11</ref> The minhag is to say [[Shir HaMaalot]] at Seudot mitzvah as well.<ref>Byitzchak Yikareh of Rav Nevinsal 1:5, Piskei Teshuvot 181:14 in footnote 60. Piskei Teshuvot cites this minhag based on Hitorerut Teshuva 1:88 and others. 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 שמו 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 [https://tablet.otzar.org/#/book/61272/p/63/t/1/fs/0/start/0/end/0/c 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 O.C. 201:1, Mishna Brurah 201:4. Sefer Vkidashto (p. 173) writes that a host can honor whichever guest he likes even a non-kohen over a kohen. His proofs are Shulchan Aruch Harav 167, Biur Halacha 201, Minchat Elazar 4:49, and Mishna Halachot 3:28.</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>
##A person eating with his family is considered one eating together to be obligated in zimmun even if they aren't eating at the same table.<ref>Mishna Brurah 193:18</ref>
##People eating together at a simcha or any other occasion are considered eating together even if they aren't eating at the same table.<ref>Piskei Teshuvot 193:7</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), Piskei Teshuvot 193:7 </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 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>[https://hebrewbooks.org/pdfpager.aspx?req=887&pgnum=12 Sh"t Be’er 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/lectures/897474 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 ([https://www.sefaria.org/Kessef_Mishneh_on_Mishneh_Torah%2C_Blessings.5.7.3?lang=bi 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 O.C. 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. [https://itorah.com/global-search/zimun%20bread Rabbi Mansour] discussed this topic on several occasions. One time ("Can Three People Make a Zimun if One of Them Did Not Eat Bread?" on 11/24/11) he followed the Shulchan Aruch and Rav Moshe Halevi. However, in two later discussions ("What Must the Third Person Eat for Three People to Make a Zimun?" on 5/19/13 and "Must All Three People Have Eaten Bread in Order to Recite a Zimun?" on 7/9/19) he followed Rav Ovadia Yosef.</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>[https://www.sefaria.org/Shulchan_Arukh%2C_Orach_Chayim.199.7?lang=he Shulchan Aruch O.C. 199:7], [https://www.sefaria.org/Kitzur_Shulchan_Arukh.45.22?lang=he Kitzur Shulchan Aruch 45:22].

List of sources from rishonim:
*Ritva ([https://beta.hebrewbooks.org/reader/reader.aspx?sfid%3D14584%23p%3D1%26fitMode%3Dfitwidth%26hlts%3D%26ocr%3D%25D7%259E%25D7%25A6%25D7%2598%25D7%25A8%25D7%25A4%25D7%2595%25D7%25AA%2520%25D7%2595%25D7%259E%25D7%2596%25D7%259E%25 Chiddushim on Megillah 4a]; [https://beta.hebrewbooks.org/reader/reader.aspx?sfid%3D16269%23p%3D71%26fitMode%3Dfitwidth%26hlts%3D%26ocr%3D%25D7%259B%25D7%25A9%25D7%2599%25D7%25A9%2520%25D7%2596%25D7%2599%25D7%259E%25D7%2595%25D7%259F%2520%25D7%2591%25D7%2 Hilchot Brachot 7:2])

*[https://beta.hebrewbooks.org/reader/reader.aspx?sfid%3D46470%23p%3D198%26fitMode%3Dfitwidth%26hlts%3D%26ocr%3D%25D7%259E%25D7%25A6%25D7%2598%25D7%25A8%25D7%25A4%25D7%2595%25D7%25AA&sa=D&source=editors&ust=1740719330512869&usg= Raah (Brachot 45a)]

*[https://www.sefaria.org/Meiri_on_Berakhot.47b.5?lang%3Dbi%26with%3Dall%26lang2%3Den&sa=D&source=editors&ust=1740719330513197&usg=AOvVaw3lkzsFDHz2P3x5b9RV4gVq Meiri (Brachot 47b s.v. hamishnah hashlishit) in the name of some authorities (“ויש שמוסיף בה”)]

*[https://www.sefaria.org/Ran_on_Megillah.6b.11?lang=en&lookup=%D7%94%D7%9B%D7%9C%20%D7%9B%D7%A9%D7%A8%D7%99%D7%9F&with=Lexicon&lang2=en Ran (on Rif Megillah 6b s.v. hakol kesheirin)]

*[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=21359#p=92&fitMode=fitwidth&hlts=&ocr=%D7%93%D7%9C%D7%A2%D7%A6%D7%9E%D7%9F%20%D7%93%D7%95%D7%A7%D7%90%20%D7%A8%D7%A9%D7%95%D7%AA Smag (Aseh 27; in R' Farber's edition pg. 51)] in the name of the Ri

*[https://www.sefaria.org/Teshuvot_HaRosh.4.16.1?vhe%3DShe%27elot_u%27Teshuvot_haRosh,_Vilna,_1881%26lang%3Dbi&sa=D&source=editors&ust=1740719330513890&usg=AOvVaw3iu9lUfS2Q5c9VMcbIW5Td Rosh (Tshuvot HaRosh 4:16)]

*Peirushim Upsakim al haTorah leRabeinu Avigdor Tzarfati, Parshat Eikev ([https://beta.hebrewbooks.org/pdfpager.aspx?req=53035&st=&pgnum=80&hilite= Kovetz Shitot Kamai, Arachin 3a, pg. 51]-[https://beta.hebrewbooks.org/pdfpager.aspx?req=53035&st=&pgnum=81 52])

*Rabeinu Yehuda Kohen (cited in [https://www.sefaria.org/Teshuvot_Maharam%2C_Prague_Edition.227?lang=bi Shu"t Maharam MiRotenburg Prague Edition #227])
*[https://www.sefaria.org/Sefer_Mitzvot_Katan.109.2?vhe=Sefer_Mitzvot_Katan,_Kopys,_1820&qh=%D7%A9%D7%99%D7%95%D7%A6%D7%90%D7%95%D7%AA%20%D7%91%D7%96%D7%99%D7%9E%D7%95%D7%9F%20%D7%90%D7%9D%20%D7%99%D7%A8%D7%A6%D7%95 Smak Mitzva 109] (It seems that he holds it's only a ''reshut''; see Divrei Shalom ([https://he.m.wikipedia.org/wiki/%D7%A9%D7%9C%D7%95%D7%9D_%D7%99%D7%A6%D7%97%D7%A7_%D7%9E%D7%96%D7%A8%D7%97%D7%99 Rav Shalom Yitzchak Mizrachi]) Orach Chaim 2:69:5 who he originally thought that the Smak holds it's obligatory, but concludes that the more correct explanation of the Smak is that it's only a ''reshut''.)

*[https://www.sefaria.org/Tosafot_on_Berakhot.45b.3.1?lang=he Tosafot on Brachot 45b s.v. shani] (as a ''reshut'', since Tosafot hold that women are entirely exempt from zimmun).
**However, the Maharam MiRotenburg himself ([https://www.sefaria.org/Teshuvot_Maharam%2C_Prague_Edition.227?lang=bi ibid.]) seems to disagree with this point, although it's possible he just meant to make an argument within the assumption of his interlocutor Rabbeinu Yehuda ("לדידך" or "arguendo"-- for the sake of argument) but he himself really doesn't accept the point he's making.
**Tosafot Chachmei Anglia (Brachot 45b s.v. veha) seem to understand Rabbeinu Avraham ben Rav Yosef as not allowing women to join a men's zimmun ("והר"ר אברהם ב"ר יוסף הנהיג הנשים לזמן לעצמ' כשהן שלשה ואינן יכולים לסמוך על הזימון שלנו."). (This seems to be the same Rabbeinu Avraham mentioned in [https://www.sefaria.org/Tosafot_on_Berakhot.45b.3.1?lang=he Tosafot on Brachot 45b s.v. shani], although Tosafot makes no comment as to whether Rabbeinu Avraham would '''''allow''''' women to join a men's zimmun; and when Tosafot later go on to discuss women joining a men's zimmun, they make no comment that Rabbeinu Avraham would hold that women are not allowed to join a men's zimmun.)
(See further Hilchot Yom Beyom vol. 2 10:12 footnote 22 pg 306-307 who assumes that this is only a minority opinion of the [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=21359#p=92&fitMode=fitwidth&hlts=&ocr=%D7%93%D7%9C%D7%A2%D7%A6%D7%9E%D7%9F%20%D7%93%D7%95%D7%A7%D7%90%20%D7%A8%D7%A9%D7%95%D7%AA Smag and Ri]; similarly, Rav Immanuel Molekandov in [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=68385#p=271&fitMode=fitwidth&hlts=&ocr=%D7%A7%D7%98%D7%A0%D7%99%D7%9D%20%D7%9E%D7%96%D7%9E%D7%A0%D7%99%D7%9D Kovetz Menorah Badarom Gilyon 58, Adar Sheini 5784, pg 271] s.v. umei’idach claims that– at least regarding it being an '''''obligation'''''– this is a minority opinion of Smag, Ri, Raah, and Ritva [all mentioned above]. Hilchot Yom Beyom’s point is contradicted by the abovementioned sources– see especially [https://www.sefaria.org/Teshuvot_HaRosh.4.16.1?lang=he Rosh (Tshuvot, 4:16)] and [https://www.sefaria.org/Tosafot_on_Berakhot.45b.3.1?lang=he Tosafot (Berakhot 45b s.v. shani)] who he explicitly mentions as having to agree with him, who explicitly say that women may be yotzei zimmun from a man. Even Rav Molekandov’s point that women shouldn't be '''''obligated''''' in such a zimmun does not have a clear basis– once there is no prohibition for women to join such a zimmun, any opinion which would obligate 3 women in zimmun should obligate women in this case too. [Although [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=60387#p=208&fitMode=fitwidth&hlts=&ocr=%D7%9E%D7%A1%D7%AA%D7%91%D7%A8%D7%90%20%D7%9B%D7%95%D7%95%D7%AA%D7%99%D7%94 Shaar Hatziyun’s {199:9}] logic would seem to exempt women from zimmun entirely in this case, it seems that Shaar Hatziyun only meant that it’s not logical that Chazal required women to join a men’s zimmun '''''as opposed to a women’s zimmun''''', but not that it’s not logical that women can '''''ever''''' be required to join a men’s zimmun. Otherwise, the Shaar Hatziyun’s logic would run up against an explicit Shulchan Aruch {[https://www.sefaria.org/Shulchan_Arukh%2C_Orach_Chayim.199.7?lang=he 199:7]} based on the Smag and Ri, whose opinion the Shaar Hatziyun is currently discussing.])</ref>
# Women who ate together can optionally make a zimmun for themselves. The zimmun for women doesn't change whether it is three or ten or more women; either way they do not mention Hashem's name, ''Elokenu'', in the zimmun.<ref>Shulchan Aruch O.C. 199:7</ref>
# Some say that if a man ate with three women, the man may lead the zimmun.<ref>[https://www.sefaria.org/Responsa_Benei_Banim%2C_Volume_III.1?lang=he Benei Banim 3:1].</ref> However, some say that this is not allowed.<ref>Rav Shlomo Zalman Auerbach quoted in [https://www.sefaria.org/Responsa_Benei_Banim,_Volume_IV.4.9/?vhe=hebrew%7CResponsa+Benei+Banim%2C+Jerusalem+1981-2005 Benei Banim 4:4:9 s.v. beram] from Halichos Beisa. See exact quote from Halichos Beisa in Aliba Dehilcheta [https://gilyonot.jewishoffice.co.il/1pQoe7FbSchNTCCsfQX-vNYZhrJE2kHbo gilyon 33] [https://hebrewbooks.org/pdfpager.aspx?req=64133&st=&pgnum=93 pg 17] (see [https://tablet.otzar.org/#/book/151387/p/17/t/0.31053137306437261234/fs/m_hCWkf9Vli8X73f6YDWlpIcP4MMa4ZVKfhP2gX91arZ/start/6/end/9/c here] for color version of pg 17). Although Benei Banim doesn’t agree with R’ S.Z. Auerbach based on evidence from rishonim, he says it’s better not to be lenient unless necessary.</ref> (See footnote for many additional sources relating to this topic.<ref>List of sources that allow 1 man to lead a zimmun of 3 women:
*[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16100#p=117&fitMode=fitwidth&hlts=&ocr=%D7%99%D7%9B%D7%95%D7%9C%20%D7%9C%D7%91%D7%A8%D7%9A Sefer Hameorot (Brachot 45a, R' Blau ed., pg. 135]

*Raavad (brought by [https://beta.hebrewbooks.org/pdfpager.aspx?req=14448&st=&pgnum=250&hilite= Ohel Moed, Shaar Brachot Derech 7 Netiv 1 daf 107b)]

*[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16250#p=192&fitMode=fitwidth&hlts=&ocr=%D7%90%D7%A9%D7%94%20%D7%96%D7%99%D7%9E%D7%95%D7%9F Sefer Hapardes of Rabbeinu Asher ben R’ Chaim (R' Blau ed., pg. 176)] says that a woman may lead a zimmun for 3 men.

*[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16269#p=71&fitMode=fitwidth&hlts=&ocr=%D7%9B%D7%A9%D7%99%D7%A9%20%D7%96%D7%99%D7%9E%D7%95%D7%9F%20%D7%91%D7%96%D7%9B%D7%A8%D7%99%D7%9D Hilchot Brachot of the Ritva 7:2] also says that a woman may lead a zimmun for 3 men. See also [https://www.sefaria.org/Sukkah.38a.9?lang=he&with=Ritva Ritva on Sukka 38a s.v. tanu rabanan] who seems to say the same.

*There’s room to explain the Zohar as saying that 1 man can lead a zimmun of 3 women. See [https://www.sefaria.org/Zohar_Chadash%2C_Midrash_Rut.594?vhe=Zohar_Chadash&lang=bi Zohar Chadash on Rut (§594 on Sefaria)] and the [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=14248#p=336&fitMode=fitwidth&hlts=&ocr=%D7%90%D7%91%D7%9C%20%D7%97%D7%99%D7%99%D7%91%D7%95%D7%AA%20%D7%9C%D7%A9%D7%9E%D7%95%D7%A2%20%D7%94%D7%91%D7%A8%D7%9B%D7%94%20%D7%9E%D7%A4%D7%99%20%D7%94%D7%9E%D7%91%D7%A8%D7%9A Sulam edition (pg. 133; daf 87d in the old edition)]. (However, the Matok Midevash pg. 579 explains the Zohar according to the opinion that 1 man can’t lead a zimmun of 3 women.)
Sources that '''do not''' allow 1 man to lead a zimmun of 3 women:
**[https://beta.hebrewbooks.org/pdfpager.aspx?req=14448&st=&pgnum=250&hilite= Ohel Moed (Shaar Brachot Derech 7 Netiv 1 daf 107b)] brings the Raavad’s opinion and another rishon’s opinion that disagrees with him; the Ohel Moed himself doesn’t take sides on this issue. (However it’s not entirely clear that this anonymous rishon– who’s also cited in the Sefer Hameorot mentioned above– actually holds that a man can’t lead a zimmun for 3 women. Rather, it’s possible that he simply holds that men and women can’t join together for a zimmun because of pritzut. This is in opposition to the Sefer Hameorot’s position that we are not concerned at all for the reason of pritzut in a zimmun of men and women, as long as there’s no avadim. But this exact case of 3 women and 1 man may not have been the intention of that anonymous rishon.)

**Peirushim Upsakim Al Hatorah Lerabbeinu Avigdor Tzarfati, Parshat Eikev, (can be found in [https://beta.hebrewbooks.org/pdfpager.aspx?req=53035&st=&pgnum=80&hilite= Kovetz Shitot Kamai on Arachin 3a pg. 51]-[https://beta.hebrewbooks.org/pdfpager.aspx?req=53035&st=&pgnum=81 52])— there’s room to say that he holds that 1 man can’t lead a zimmun for 3 women, since he only requires women to be yotzei from a man when there’s already 3 men making a zimmun. Seemingly even though there’s an advantage of hearing birkat hamazon from a man, this is not allowed when there’s no zimmun of 3 men. (This matter requires further study.)

**Seemingly, the [https://beta.hebrewbooks.org/pdfpager.aspx?req=32520&st=&pgnum=144&hilite= Yad Haketana (Brachot 9:15 footnote 73)] would not allow a man to be motzi women in zimmun if there aren’t 3 men there. (Since he says that women are not allowed to respond to a men's zimmun out loud, in order that it should not look like the men and women are in one group for zimmun, it would seem that he also wouldn't allow a man to lead a zimmun of 3 women when there's no zimmun of 3 men present. This in fact is the logic behind [https://www.sefaria.org/Responsa_Benei_Banim%2C_Volume_IV.4.9?vhe=hebrew|Responsa_Benei_Banim,_Jerusalem_1981-2005&lang=bi Rav Shlomo Zalman Auerbach's ruling (quoted in Benei Banim 4:4:9 s.v. beram from Halichos Beisa)] to not allow this.)
Opinions that hold that a woman can’t be motzi men in zimmun:
*[https://www.sefaria.org/Tosafot_on_Sukkah.38a.9.1?lang=he Tosafot Sukka 38a s.v. be’emet amru] (at least as it's stated in [https://www.sefaria.org/Tosafot_on_Sukkah.38a.9.1?lang=he&p2=Piskei_Tosafot_on_Sukkah.100.1&lang2=he Piskei Tosafot there])

*Ran on the Rif ([https://www.sefaria.org/Ran_on_Megillah.6b.11?vhe=Vilna_Edition&lang=he Megillah 6b in dapei haRif] and [https://www.sefaria.org/Ran_on_Sukkah.19a.5?vhe=Vilna_Edition&lang=he Sukka 19a in dapei haRif])

*Meiri [https://www.sefaria.org/Meiri_on_Berakhot.47b.5?lang=bi&with=all&lang2=en on Brachot 47b s.v. hamishna hashlishit] and [https://www.sefaria.org/Meiri_on_Sukkah.38a.9?vhe=Meiri_on_Shas&lang=he Sukka 38a]
*Chachmei Provence cited by the [https://www.sefaria.org/Meiri_on_Megillah.4a.1?vhe=Meiri_on_Shas&lang=he&with=all&lang2=he Meiri on Megillah 4a] (Even though there’s room to say that the Meiri himself was writing this point, as Rav Moshe Hershler seems to have understood [in [https://tablet.otzar.org/#/book/5281/p/20/t/17256353764821234/fs/0/start/0/end/0/c his edition of the Meiri haara 154 page 21]] it's more mashma that the Meiri is citing this from a different rishon. Even though usually the term "Chachmei Provence" is used by the Meiri in reference to the Ittur [see [https://www.sefaria.org/search?q=%D7%A4%D7%A8%D7%95%D7%91%D7%99%D7%A0%D7%A6%D7%90&tab=text&tpathFilters=Talmud%20Commentary%2FRishonim%20on%20Talmud%2FMeiri&tvar=1&tsort=relevance&svar=1&ssort=relevance here] for a list of references to “Chachmei Provence” in the Meiri”] it's possible that here he's referring to a different rishon with this terminology, or that he actually is citing a statement from the Ittur which is no longer extant.

*[https://www.sefaria.org/Chiddushei_HaRa'ah_on_Berakhot.45a.7?vhe=Perush_ha-halachot_masekhet_berakhot,_Jerusalem_2007&lang=bi Raah on Brachot 45a]

*It seems from the words of the Sefer Hamichtam (found in [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=43537#p=25&fitMode=fitwidth&hlts=&ocr=%D7%95%D7%9E%D7%95%D7%A6%D7%99%D7%90%D7%95%D7%AA%20%D7%90%D7%AA%20%D7%94%D7%90%D7%A0%D7%A9%D7%99%D7%9D%20%D7%90%D7%9D%20%D7%94%D7%99%D7%95%20%D7%99%D7%95%D7%93%D7%A2%D7%95%D7%AA%20%D7%9C%D7%A7%D7%A8%D7%95%D7%AA Kovetz Shitos Kamai on Brachot 45a, vol. 3 pg 1256]) that he held that a woman can’t be motzi men in zimmun, even though it seems from his words that he did not reach a conclusive decision as to whether women are obligated in zimmun or not (therefore his opinion is relevant even according to the Shulchan Aruch ([https://www.sefaria.org/Shulchan_Arukh%2C_Orach_Chayim.199.7?lang=bi 199:7]) who holds women are obligated in zimmun in this case where she ate with 3 men).

*It’s possible that this is the intention of the [https://www.sefaria.org/Ohr_Zarua%2C_Volume_II.369.1?ven=hebrew|Ohr_Zarua,_Zhytomyr,_1862&lang=he&with=all&lang2=he Ohr Zarua Volume II #369] (even though in [https://www.sefaria.org/Ohr_Zarua%2C_Volume_I.184.1?ven=hebrew|Ohr_Zarua,_Zhytomyr,_1862&lang=he Ohr Zarua Volume I #184] he seems to side with the opinions that women are ''always'' exempt from zimmun, it seems that his arguments here that women can’t be motzi men in zimmun are independent of his conclusion there.)

*Implication of [https://beta.hebrewbooks.org/pdfpager.aspx?req=32520&st=&pgnum=144&hilite= Yad Haketana (Hilchot Brachot 9:15 footnote 71-73)] as understood by [https://www.sefaria.org/Biur_Halacha.199.7.3?vhe=Biur_Halacha&lang=bi Beiur Halacha (199:7 s.v. veyotz’ot)]. (In footnote 71 he says the reason women are obligated in zimmun only when eating with 3 men is in order to show that women can't be motzi men in birkat hamazon deoraita; in footnote 72 he says a group of 3 women can't break off from a group of 3 men to make their own zimmun, rather they must be yotzei with the men's zimmun; in footnote 73 he says that women are not allowed to respond to the men's zimmun out loud, in order that it should not look like the men and women are in one group for zimmun.)

*[https://www.sefaria.org/Biur_Halacha.199.7.3?vhe=Biur_Halacha&lang=bi Beiur Halacha (199:7 s.v. veyotz’ot)]

*The [https://www.sefaria.org/Bach%2C_Orach_Chaim.689.3.1?lang=he Bach (Orach Chaim 689:1 s.v. uBaal haIttur katav mistabra)] says that according to the opinions that women are not obligated in birkat hamazon mideoraita, they can’t be motzi men in zimmun. (Seemingly he would say the same according to the Shulchan Aruch ([https://www.sefaria.org/Shulchan_Arukh%2C_Orach_Chayim.186.1?lang=bi 186:1]) that there’s a doubt whether women are obligated in birkat hamazon mideoraita— see the words of the Bach and his reference to what he writes earlier [[https://www.sefaria.org/Tur%2C_Orach_Chaim.186.1?lang=bi&with=Bach&lang2=en 186:1]]).
*[https://www.sefaria.org/Shulchan_Arukh_HaRav%2C_Orach_Chayim.186.4?lang=bi Shulchan Arukh HaRav Orach Chayim 186:4]
*[https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.199.24.1?lang=bi Kaf HaChayim Orach Chayim 199:24] (See further [https://www.sefaria.org/Penei_Yehoshua_on_Berakhot.45b.2?vhe=hebrew|Penei_Yehoshua,_Warsaw_1861&lang=he&with=all&lang2=he Penei Yehoshua on Berakhot 45b §2] s.v. Tosafot dibbur hamatchil shani & [https://beta.hebrewbooks.org/pdfpager.aspx?req=32520&st=&pgnum=144&hilite= Yad Haketana (Hilchot Brachot 9:15 footnote 71)] who touch on his idea in different contexts.)
Opinions that hold that a woman '''can''' be motzi men in zimmun:
**[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16250#p=192&fitMode=fitwidth&hlts=&ocr=%D7%90%D7%A9%D7%94%20%D7%96%D7%99%D7%9E%D7%95%D7%9F Sefer Hapardes (Rabbeinu Asher ben R' Chaim) (R' Blau ed., pg. 176)] (mentioned earlier).
**[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16269#p=71&fitMode=fitwidth&hlts=&ocr=%D7%9B%D7%A9%D7%99%D7%A9%20%D7%96%D7%99%D7%9E%D7%95%D7%9F%20%D7%91%D7%96%D7%9B%D7%A8%D7%99%D7%9D Hilchot Brachot of the Ritva 7:2] and straightforward understanding of [https://www.sefaria.org/Sukkah.38a.9?lang=he&with=Ritva Ritva on Sukka 38a s.v. tanu rabanan] (mentioned earlier). (According to the interpretation of [https://www.sefaria.org/Responsa_Benei_Banim%2C_Volume_III.1.7?lang=bi Benei Banim {3:1:7 s.v. verak}] the Ritva only allows this when there are 3 women who are making a zimmun together, not when there’s 3 men and less than 3 women. However, [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=47327#p=213&fitMode=fitwidth&hlts=&ocr= Maadanei Asher Hilchos Brachos, vol. 2, 68:3], [https://ph.yhb.org.il/category/%D7%91%D7%A8%D7%9B%D7%95%D7%AA/05-%D7%96%D7%99%D7%9E%D7%95%D7%9F/#_te01ftn4_12 Harchavot LiPeninei Halacha– Brachot], and R’ Mordechai Leib Katzenelenbogen [in his footnotes on the Mossad Harav Kook edition of Hilchot Brachot of the Ritva 7:2 footnote 3; in Iyunim Halacha Lemaaseh at the end of the sefer, §23 pg 137] seem to understand the Ritva as allowing this even when there’s only 1 woman and 3 men.)
**[https://beta.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=92 Chazon Ish (Orach Chaim 30:8)] considers this as a possibility, although he does not reach a clear conclusion on this matter. He also only considers this in a case where the men are unable to recite the bracha on their own.
</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 Sephardi 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 Sephardi, Ashkenazi, and Kattan (Sephardi) eat bread together, they may make a zimmun if the Sephardi leads. If they're ten total, consisting of eight Sephardim, and Ashkenazi, and a Kattan, they Sephardim 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 Sephardi, Ashkenazi, and Kattan eat together, they may make a zimmun and the Sephardi should be Mezamen. Moreover, Rav Shlomo Zalman Auerbach holds that if they're eight Sephardim, an Askenazi, and a Kattan, one of the Sephardim 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 [https://www.sefaria.org/Prisha%2C_Orach_Chaim.199.15.1?lang=bi&with=Tur&lang2=en Perishah (199:15)] had a Girsa in the Tur that ketanim could make their own zimmun, but the [https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.199.18.1?lang=bi 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. However, in a footnote (Birur Halacha §7) he notes that since several rishonim ([https://www.sefaria.org/Meiri_on_Berakhot.47b.5?lang=bi Meiri Brachot 47b], [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16100#p=117&fitMode=fitwidth&hlts=&ocr= Sefer Hameorot Brachot 45a], [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16242#p=147&fitMode=fitwidth&hlts=&ocr= Sefer Habatim Hilchot Brachot Shaar 6 Siman 16], [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16251#p=122&fitMode=fitwidth&hlts=&ocr= Sefer Hashulchan Hilchot Seuda Shaar 6], and simple understanding of the Tur [https://turshulchanarukh.alhatorah.org/Main/Orach_Chayyim/199.6#m7e4n6 199:6]) hold that ketanim do make their own zimmun, maybe the halacha should be like them, but he does not conclusively decide this way. Rav Moshe Mordechai Karp (Hilchos Yom Beyom, vol. 2, 10:10) holds that ketanim may make their own zimmun as a ''reshut'' (optionally), '''as long as they each say their own birkat hamazon'''. [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=20024#p=100&fitMode=fitwidth&hlts=&ocr=%D7%A7%D7%98%D7%A0%D7%99%D7%9D%20%D7%9E%D7%96%D7%9E%D7%A0%D7%99%D7%9D Benei Banim (3:27, pg 100, s.v. ach & s.v. verak], [https://www.sefaria.org/Responsa_Benei_Banim%2C_Volume_III.27.15?ven=hebrew|Responsa_Benei_Banim,_Jerusalem_1981-2005&lang=bi §15]-[https://www.sefaria.org/Responsa_Benei_Banim%2C_Volume_III.27.16?ven=hebrew|Responsa_Benei_Banim,_Jerusalem_1981-2005&lang=bi 16] on Sefaria) implies that ketanim are allowed make a zimmun, although he says that nowadays the minhag is that ketanim don't make a zimmun. [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=68385#p=271&fitMode=fitwidth&hlts=&ocr=%D7%A7%D7%98%D7%A0%D7%99%D7%9D%20%D7%9E%D7%96%D7%9E%D7%A0%D7%99%D7%9D Rav Molekandov in Kovetz Menorah Badarom Gilyon 58, Adar Sheini 5784, pg 271]-[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=68385#p=272&fitMode=fitwidth&hlts=&ocr= 272] holds that ketanim who reached the age of chinuch must make a zimmun if they eat together. Divrei Shalom ([https://he.m.wikipedia.org/wiki/%D7%A9%D7%9C%D7%95%D7%9D_%D7%99%D7%A6%D7%97%D7%A7_%D7%9E%D7%96%D7%A8%D7%97%D7%99 Rav Shalom Yitzchak Mizrachi]) Orach Chaim 2:68 says that since Hashem’s name is not mentioned in their zimmun they should make a zimmun in accordance with the stringent opinions.</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 [https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.199.21?lang=bi Kaf HaChaim (199:21)] sounds like they have to be three Gedolot. The Hebrew-English Yalkut Yosef in the footnotes quotes a [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=64496#p=352&fitMode=fitwidth&hlts=&ocr=%D7%9E%D7%96%D7%9E%D7%A0%D7%95%D7%AA Maayan Omer (1:9:31, pg 305; pg 338 in 5777 edition)] 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 [https://hebrewbooks.org/pdfpager.aspx?req=50286&pgnum=64 Kovetz MeBet Levi (Nissan 5758) pg. 64] 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/lectures/897474 Rav Hershel Schachter Shiur on Berachos #87 44b-45b (at 69:51)] 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. (However, at 70:53 he qualified his statement by saying that there is a partial fulfillment of zimun even when not hearing the ''entire'' birkat hamazon out loud.)</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

2025-04-03T16:21:24Z

Mpg613: Added link and page number

==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.<Ref>Magen Avraham 1:5, Kitzur Shulchan Aruch 42:5, Mishna Brurah 1:10,11</ref> The minhag is to say [[Shir HaMaalot]] at Seudot mitzvah as well.<ref>Byitzchak Yikareh of Rav Nevinsal 1:5, Piskei Teshuvot 181:14 in footnote 60. Piskei Teshuvot cites this minhag based on Hitorerut Teshuva 1:88 and others. 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 שמו 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 O.C. 201:1, Mishna Brurah 201:4. Sefer Vkidashto (p. 173) writes that a host can honor whichever guest he likes even a non-kohen over a kohen. His proofs are Shulchan Aruch Harav 167, Biur Halacha 201, Minchat Elazar 4:49, and Mishna Halachot 3:28.</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>
##A person eating with his family is considered one eating together to be obligated in zimmun even if they aren't eating at the same table.<ref>Mishna Brurah 193:18</ref>
##People eating together at a simcha or any other occasion are considered eating together even if they aren't eating at the same table.<ref>Piskei Teshuvot 193:7</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), Piskei Teshuvot 193:7 </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 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 O.C. 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. [https://itorah.com/global-search/zimun%20bread Rabbi Mansour] discussed this topic on several occasions. One time ("Can Three People Make a Zimun if One of Them Did Not Eat Bread?" on 11/24/11) he followed the Shulchan Aruch and Rav Moshe Halevi. However, in two later discussions ("What Must the Third Person Eat for Three People to Make a Zimun?" on 5/19/13 and "Must All Three People Have Eaten Bread in Order to Recite a Zimun?" on 7/9/19) he followed Rav Ovadia Yosef.</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>[https://www.sefaria.org/Shulchan_Arukh%2C_Orach_Chayim.199.7?lang=he Shulchan Aruch O.C. 199:7], [https://www.sefaria.org/Kitzur_Shulchan_Arukh.45.22?lang=he Kitzur Shulchan Aruch 45:22].

List of sources from rishonim:
*Ritva ([https://beta.hebrewbooks.org/reader/reader.aspx?sfid%3D14584%23p%3D1%26fitMode%3Dfitwidth%26hlts%3D%26ocr%3D%25D7%259E%25D7%25A6%25D7%2598%25D7%25A8%25D7%25A4%25D7%2595%25D7%25AA%2520%25D7%2595%25D7%259E%25D7%2596%25D7%259E%25 Chiddushim on Megillah 4a]; [https://beta.hebrewbooks.org/reader/reader.aspx?sfid%3D16269%23p%3D71%26fitMode%3Dfitwidth%26hlts%3D%26ocr%3D%25D7%259B%25D7%25A9%25D7%2599%25D7%25A9%2520%25D7%2596%25D7%2599%25D7%259E%25D7%2595%25D7%259F%2520%25D7%2591%25D7%2 Hilchot Brachot 7:2])

*[https://beta.hebrewbooks.org/reader/reader.aspx?sfid%3D46470%23p%3D198%26fitMode%3Dfitwidth%26hlts%3D%26ocr%3D%25D7%259E%25D7%25A6%25D7%2598%25D7%25A8%25D7%25A4%25D7%2595%25D7%25AA&sa=D&source=editors&ust=1740719330512869&usg= Raah (Brachot 45a)]

*[https://www.sefaria.org/Meiri_on_Berakhot.47b.5?lang%3Dbi%26with%3Dall%26lang2%3Den&sa=D&source=editors&ust=1740719330513197&usg=AOvVaw3lkzsFDHz2P3x5b9RV4gVq Meiri (Brachot 47b s.v. hamishnah hashlishit) in the name of some authorities (“ויש שמוסיף בה”)]

*[https://www.sefaria.org/Ran_on_Megillah.6b.11?lang=en&lookup=%D7%94%D7%9B%D7%9C%20%D7%9B%D7%A9%D7%A8%D7%99%D7%9F&with=Lexicon&lang2=en Ran (on Rif Megillah 6b s.v. hakol kesheirin)]

*[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=21359#p=92&fitMode=fitwidth&hlts=&ocr=%D7%93%D7%9C%D7%A2%D7%A6%D7%9E%D7%9F%20%D7%93%D7%95%D7%A7%D7%90%20%D7%A8%D7%A9%D7%95%D7%AA Smag (Aseh 27; in R' Farber's edition pg. 51)] in the name of the Ri

*[https://www.sefaria.org/Teshuvot_HaRosh.4.16.1?vhe%3DShe%27elot_u%27Teshuvot_haRosh,_Vilna,_1881%26lang%3Dbi&sa=D&source=editors&ust=1740719330513890&usg=AOvVaw3iu9lUfS2Q5c9VMcbIW5Td Rosh (Tshuvot HaRosh 4:16)]

*Peirushim Upsakim al haTorah leRabeinu Avigdor Tzarfati, Parshat Eikev ([https://beta.hebrewbooks.org/pdfpager.aspx?req=53035&st=&pgnum=80&hilite= Kovetz Shitot Kamai, Arachin 3a, pg. 51]-[https://beta.hebrewbooks.org/pdfpager.aspx?req=53035&st=&pgnum=81 52])

*Rabeinu Yehuda Kohen (cited in [https://www.sefaria.org/Teshuvot_Maharam%2C_Prague_Edition.227?lang=bi Shu"t Maharam MiRotenburg Prague Edition #227])
*[https://www.sefaria.org/Sefer_Mitzvot_Katan.109.2?vhe=Sefer_Mitzvot_Katan,_Kopys,_1820&qh=%D7%A9%D7%99%D7%95%D7%A6%D7%90%D7%95%D7%AA%20%D7%91%D7%96%D7%99%D7%9E%D7%95%D7%9F%20%D7%90%D7%9D%20%D7%99%D7%A8%D7%A6%D7%95 Smak Mitzva 109] (It seems that he holds it's only a ''reshut''; see Divrei Shalom ([https://he.m.wikipedia.org/wiki/%D7%A9%D7%9C%D7%95%D7%9D_%D7%99%D7%A6%D7%97%D7%A7_%D7%9E%D7%96%D7%A8%D7%97%D7%99 Rav Shalom Yitzchak Mizrachi]) Orach Chaim 2:69:5 who he originally thought that the Smak holds it's obligatory, but concludes that the more correct explanation of the Smak is that it's only a ''reshut''.)

*[https://www.sefaria.org/Tosafot_on_Berakhot.45b.3.1?lang=he Tosafot on Brachot 45b s.v. shani] (as a ''reshut'', since Tosafot hold that women are entirely exempt from zimmun).
**However, the Maharam MiRotenburg himself ([https://www.sefaria.org/Teshuvot_Maharam%2C_Prague_Edition.227?lang=bi ibid.]) seems to disagree with this point, although it's possible he just meant to make an argument within the assumption of his interlocutor Rabbeinu Yehuda ("לדידך" or "arguendo"-- for the sake of argument) but he himself really doesn't accept the point he's making.
**Tosafot Chachmei Anglia (Brachot 45b s.v. veha) seem to understand Rabbeinu Avraham ben Rav Yosef as not allowing women to join a men's zimmun ("והר"ר אברהם ב"ר יוסף הנהיג הנשים לזמן לעצמ' כשהן שלשה ואינן יכולים לסמוך על הזימון שלנו."). (This seems to be the same Rabbeinu Avraham mentioned in [https://www.sefaria.org/Tosafot_on_Berakhot.45b.3.1?lang=he Tosafot on Brachot 45b s.v. shani], although Tosafot makes no comment as to whether Rabbeinu Avraham would '''''allow''''' women to join a men's zimmun; and when Tosafot later go on to discuss women joining a men's zimmun, they make no comment that Rabbeinu Avraham would hold that women are not allowed to join a men's zimmun.)
(See further Hilchot Yom Beyom vol. 2 10:12 footnote 22 pg 306-307 who assumes that this is only a minority opinion of the [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=21359#p=92&fitMode=fitwidth&hlts=&ocr=%D7%93%D7%9C%D7%A2%D7%A6%D7%9E%D7%9F%20%D7%93%D7%95%D7%A7%D7%90%20%D7%A8%D7%A9%D7%95%D7%AA Smag and Ri]; similarly, Rav Immanuel Molekandov in [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=68385#p=271&fitMode=fitwidth&hlts=&ocr=%D7%A7%D7%98%D7%A0%D7%99%D7%9D%20%D7%9E%D7%96%D7%9E%D7%A0%D7%99%D7%9D Kovetz Menorah Badarom Gilyon 58, Adar Sheini 5784, pg 271] s.v. umei’idach claims that– at least regarding it being an '''''obligation'''''– this is a minority opinion of Smag, Ri, Raah, and Ritva [all mentioned above]. Hilchot Yom Beyom’s point is contradicted by the abovementioned sources– see especially [https://www.sefaria.org/Teshuvot_HaRosh.4.16.1?lang=he Rosh (Tshuvot, 4:16)] and [https://www.sefaria.org/Tosafot_on_Berakhot.45b.3.1?lang=he Tosafot (Berakhot 45b s.v. shani)] who he explicitly mentions as having to agree with him, who explicitly say that women may be yotzei zimmun from a man. Even Rav Molekandov’s point that women shouldn't be '''''obligated''''' in such a zimmun does not have a clear basis– once there is no prohibition for women to join such a zimmun, any opinion which would obligate 3 women in zimmun should obligate women in this case too. [Although [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=60387#p=208&fitMode=fitwidth&hlts=&ocr=%D7%9E%D7%A1%D7%AA%D7%91%D7%A8%D7%90%20%D7%9B%D7%95%D7%95%D7%AA%D7%99%D7%94 Shaar Hatziyun’s {199:9}] logic would seem to exempt women from zimmun entirely in this case, it seems that Shaar Hatziyun only meant that it’s not logical that Chazal required women to join a men’s zimmun '''''as opposed to a women’s zimmun''''', but not that it’s not logical that women can '''''ever''''' be required to join a men’s zimmun. Otherwise, the Shaar Hatziyun’s logic would run up against an explicit Shulchan Aruch {[https://www.sefaria.org/Shulchan_Arukh%2C_Orach_Chayim.199.7?lang=he 199:7]} based on the Smag and Ri, whose opinion the Shaar Hatziyun is currently discussing.])</ref>
# Women who ate together can optionally make a zimmun for themselves. The zimmun for women doesn't change whether it is three or ten or more women; either way they do not mention Hashem's name, ''Elokenu'', in the zimmun.<ref>Shulchan Aruch O.C. 199:7</ref>
# Some say that if a man ate with three women, the man may lead the zimmun.<ref>[https://www.sefaria.org/Responsa_Benei_Banim%2C_Volume_III.1?lang=he Benei Banim 3:1].</ref> However, some say that this is not allowed.<ref>Rav Shlomo Zalman Auerbach quoted in [https://www.sefaria.org/Responsa_Benei_Banim,_Volume_IV.4.9/?vhe=hebrew%7CResponsa+Benei+Banim%2C+Jerusalem+1981-2005 Benei Banim 4:4:9 s.v. beram] from Halichos Beisa. See exact quote from Halichos Beisa in Aliba Dehilcheta [https://gilyonot.jewishoffice.co.il/1pQoe7FbSchNTCCsfQX-vNYZhrJE2kHbo gilyon 33] [https://hebrewbooks.org/pdfpager.aspx?req=64133&st=&pgnum=93 pg 17] (see [https://tablet.otzar.org/#/book/151387/p/17/t/0.31053137306437261234/fs/m_hCWkf9Vli8X73f6YDWlpIcP4MMa4ZVKfhP2gX91arZ/start/6/end/9/c here] for color version of pg 17). Although Benei Banim doesn’t agree with R’ S.Z. Auerbach based on evidence from rishonim, he says it’s better not to be lenient unless necessary.</ref> (See footnote for many additional sources relating to this topic.<ref>List of sources that allow 1 man to lead a zimmun of 3 women:
*[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16100#p=117&fitMode=fitwidth&hlts=&ocr=%D7%99%D7%9B%D7%95%D7%9C%20%D7%9C%D7%91%D7%A8%D7%9A Sefer Hameorot (Brachot 45a, R' Blau ed., pg. 135]

*Raavad (brought by [https://beta.hebrewbooks.org/pdfpager.aspx?req=14448&st=&pgnum=250&hilite= Ohel Moed, Shaar Brachot Derech 7 Netiv 1 daf 107b)]

*[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16250#p=192&fitMode=fitwidth&hlts=&ocr=%D7%90%D7%A9%D7%94%20%D7%96%D7%99%D7%9E%D7%95%D7%9F Sefer Hapardes of Rabbeinu Asher ben R’ Chaim (R' Blau ed., pg. 176)] says that a woman may lead a zimmun for 3 men.

*[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16269#p=71&fitMode=fitwidth&hlts=&ocr=%D7%9B%D7%A9%D7%99%D7%A9%20%D7%96%D7%99%D7%9E%D7%95%D7%9F%20%D7%91%D7%96%D7%9B%D7%A8%D7%99%D7%9D Hilchot Brachot of the Ritva 7:2] also says that a woman may lead a zimmun for 3 men. See also [https://www.sefaria.org/Sukkah.38a.9?lang=he&with=Ritva Ritva on Sukka 38a s.v. tanu rabanan] who seems to say the same.

*There’s room to explain the Zohar as saying that 1 man can lead a zimmun of 3 women. See [https://www.sefaria.org/Zohar_Chadash%2C_Midrash_Rut.594?vhe=Zohar_Chadash&lang=bi Zohar Chadash on Rut (§594 on Sefaria)] and the [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=14248#p=336&fitMode=fitwidth&hlts=&ocr=%D7%90%D7%91%D7%9C%20%D7%97%D7%99%D7%99%D7%91%D7%95%D7%AA%20%D7%9C%D7%A9%D7%9E%D7%95%D7%A2%20%D7%94%D7%91%D7%A8%D7%9B%D7%94%20%D7%9E%D7%A4%D7%99%20%D7%94%D7%9E%D7%91%D7%A8%D7%9A Sulam edition (pg. 133; daf 87d in the old edition)]. (However, the Matok Midevash pg. 579 explains the Zohar according to the opinion that 1 man can’t lead a zimmun of 3 women.)
Sources that '''do not''' allow 1 man to lead a zimmun of 3 women:
**[https://beta.hebrewbooks.org/pdfpager.aspx?req=14448&st=&pgnum=250&hilite= Ohel Moed (Shaar Brachot Derech 7 Netiv 1 daf 107b)] brings the Raavad’s opinion and another rishon’s opinion that disagrees with him; the Ohel Moed himself doesn’t take sides on this issue. (However it’s not entirely clear that this anonymous rishon– who’s also cited in the Sefer Hameorot mentioned above– actually holds that a man can’t lead a zimmun for 3 women. Rather, it’s possible that he simply holds that men and women can’t join together for a zimmun because of pritzut. This is in opposition to the Sefer Hameorot’s position that we are not concerned at all for the reason of pritzut in a zimmun of men and women, as long as there’s no avadim. But this exact case of 3 women and 1 man may not have been the intention of that anonymous rishon.)

**Peirushim Upsakim Al Hatorah Lerabbeinu Avigdor Tzarfati, Parshat Eikev, (can be found in [https://beta.hebrewbooks.org/pdfpager.aspx?req=53035&st=&pgnum=80&hilite= Kovetz Shitot Kamai on Arachin 3a pg. 51]-[https://beta.hebrewbooks.org/pdfpager.aspx?req=53035&st=&pgnum=81 52])— there’s room to say that he holds that 1 man can’t lead a zimmun for 3 women, since he only requires women to be yotzei from a man when there’s already 3 men making a zimmun. Seemingly even though there’s an advantage of hearing birkat hamazon from a man, this is not allowed when there’s no zimmun of 3 men. (This matter requires further study.)

**Seemingly, the [https://beta.hebrewbooks.org/pdfpager.aspx?req=32520&st=&pgnum=144&hilite= Yad Haketana (Brachot 9:15 footnote 73)] would not allow a man to be motzi women in zimmun if there aren’t 3 men there. (Since he says that women are not allowed to respond to a men's zimmun out loud, in order that it should not look like the men and women are in one group for zimmun, it would seem that he also wouldn't allow a man to lead a zimmun of 3 women when there's no zimmun of 3 men present. This in fact is the logic behind [https://www.sefaria.org/Responsa_Benei_Banim%2C_Volume_IV.4.9?vhe=hebrew|Responsa_Benei_Banim,_Jerusalem_1981-2005&lang=bi Rav Shlomo Zalman Auerbach's ruling (quoted in Benei Banim 4:4:9 s.v. beram from Halichos Beisa)] to not allow this.)
Opinions that hold that a woman can’t be motzi men in zimmun:
*[https://www.sefaria.org/Tosafot_on_Sukkah.38a.9.1?lang=he Tosafot Sukka 38a s.v. be’emet amru] (at least as it's stated in [https://www.sefaria.org/Tosafot_on_Sukkah.38a.9.1?lang=he&p2=Piskei_Tosafot_on_Sukkah.100.1&lang2=he Piskei Tosafot there])

*Ran on the Rif ([https://www.sefaria.org/Ran_on_Megillah.6b.11?vhe=Vilna_Edition&lang=he Megillah 6b in dapei haRif] and [https://www.sefaria.org/Ran_on_Sukkah.19a.5?vhe=Vilna_Edition&lang=he Sukka 19a in dapei haRif])

*Meiri [https://www.sefaria.org/Meiri_on_Berakhot.47b.5?lang=bi&with=all&lang2=en on Brachot 47b s.v. hamishna hashlishit] and [https://www.sefaria.org/Meiri_on_Sukkah.38a.9?vhe=Meiri_on_Shas&lang=he Sukka 38a]
*Chachmei Provence cited by the [https://www.sefaria.org/Meiri_on_Megillah.4a.1?vhe=Meiri_on_Shas&lang=he&with=all&lang2=he Meiri on Megillah 4a] (Even though there’s room to say that the Meiri himself was writing this point, as Rav Moshe Hershler seems to have understood [in [https://tablet.otzar.org/#/book/5281/p/20/t/17256353764821234/fs/0/start/0/end/0/c his edition of the Meiri haara 154 page 21]] it's more mashma that the Meiri is citing this from a different rishon. Even though usually the term "Chachmei Provence" is used by the Meiri in reference to the Ittur [see [https://www.sefaria.org/search?q=%D7%A4%D7%A8%D7%95%D7%91%D7%99%D7%A0%D7%A6%D7%90&tab=text&tpathFilters=Talmud%20Commentary%2FRishonim%20on%20Talmud%2FMeiri&tvar=1&tsort=relevance&svar=1&ssort=relevance here] for a list of references to “Chachmei Provence” in the Meiri”] it's possible that here he's referring to a different rishon with this terminology, or that he actually is citing a statement from the Ittur which is no longer extant.

*[https://www.sefaria.org/Chiddushei_HaRa'ah_on_Berakhot.45a.7?vhe=Perush_ha-halachot_masekhet_berakhot,_Jerusalem_2007&lang=bi Raah on Brachot 45a]

*It seems from the words of the Sefer Hamichtam (found in [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=43537#p=25&fitMode=fitwidth&hlts=&ocr=%D7%95%D7%9E%D7%95%D7%A6%D7%99%D7%90%D7%95%D7%AA%20%D7%90%D7%AA%20%D7%94%D7%90%D7%A0%D7%A9%D7%99%D7%9D%20%D7%90%D7%9D%20%D7%94%D7%99%D7%95%20%D7%99%D7%95%D7%93%D7%A2%D7%95%D7%AA%20%D7%9C%D7%A7%D7%A8%D7%95%D7%AA Kovetz Shitos Kamai on Brachot 45a, vol. 3 pg 1256]) that he held that a woman can’t be motzi men in zimmun, even though it seems from his words that he did not reach a conclusive decision as to whether women are obligated in zimmun or not (therefore his opinion is relevant even according to the Shulchan Aruch ([https://www.sefaria.org/Shulchan_Arukh%2C_Orach_Chayim.199.7?lang=bi 199:7]) who holds women are obligated in zimmun in this case where she ate with 3 men).

*It’s possible that this is the intention of the [https://www.sefaria.org/Ohr_Zarua%2C_Volume_II.369.1?ven=hebrew|Ohr_Zarua,_Zhytomyr,_1862&lang=he&with=all&lang2=he Ohr Zarua Volume II #369] (even though in [https://www.sefaria.org/Ohr_Zarua%2C_Volume_I.184.1?ven=hebrew|Ohr_Zarua,_Zhytomyr,_1862&lang=he Ohr Zarua Volume I #184] he seems to side with the opinions that women are ''always'' exempt from zimmun, it seems that his arguments here that women can’t be motzi men in zimmun are independent of his conclusion there.)

*Implication of [https://beta.hebrewbooks.org/pdfpager.aspx?req=32520&st=&pgnum=144&hilite= Yad Haketana (Hilchot Brachot 9:15 footnote 71-73)] as understood by [https://www.sefaria.org/Biur_Halacha.199.7.3?vhe=Biur_Halacha&lang=bi Beiur Halacha (199:7 s.v. veyotz’ot)]. (In footnote 71 he says the reason women are obligated in zimmun only when eating with 3 men is in order to show that women can't be motzi men in birkat hamazon deoraita; in footnote 72 he says a group of 3 women can't break off from a group of 3 men to make their own zimmun, rather they must be yotzei with the men's zimmun; in footnote 73 he says that women are not allowed to respond to the men's zimmun out loud, in order that it should not look like the men and women are in one group for zimmun.)

*[https://www.sefaria.org/Biur_Halacha.199.7.3?vhe=Biur_Halacha&lang=bi Beiur Halacha (199:7 s.v. veyotz’ot)]

*The [https://www.sefaria.org/Bach%2C_Orach_Chaim.689.3.1?lang=he Bach (Orach Chaim 689:1 s.v. uBaal haIttur katav mistabra)] says that according to the opinions that women are not obligated in birkat hamazon mideoraita, they can’t be motzi men in zimmun. (Seemingly he would say the same according to the Shulchan Aruch ([https://www.sefaria.org/Shulchan_Arukh%2C_Orach_Chayim.186.1?lang=bi 186:1]) that there’s a doubt whether women are obligated in birkat hamazon mideoraita— see the words of the Bach and his reference to what he writes earlier [[https://www.sefaria.org/Tur%2C_Orach_Chaim.186.1?lang=bi&with=Bach&lang2=en 186:1]]).
*[https://www.sefaria.org/Shulchan_Arukh_HaRav%2C_Orach_Chayim.186.4?lang=bi Shulchan Arukh HaRav Orach Chayim 186:4]
*[https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.199.24.1?lang=bi Kaf HaChayim Orach Chayim 199:24] (See further [https://www.sefaria.org/Penei_Yehoshua_on_Berakhot.45b.2?vhe=hebrew|Penei_Yehoshua,_Warsaw_1861&lang=he&with=all&lang2=he Penei Yehoshua on Berakhot 45b §2] s.v. Tosafot dibbur hamatchil shani & [https://beta.hebrewbooks.org/pdfpager.aspx?req=32520&st=&pgnum=144&hilite= Yad Haketana (Hilchot Brachot 9:15 footnote 71)] who touch on his idea in different contexts.)
Opinions that hold that a woman '''can''' be motzi men in zimmun:
**[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16250#p=192&fitMode=fitwidth&hlts=&ocr=%D7%90%D7%A9%D7%94%20%D7%96%D7%99%D7%9E%D7%95%D7%9F Sefer Hapardes (Rabbeinu Asher ben R' Chaim) (R' Blau ed., pg. 176)] (mentioned earlier).
**[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16269#p=71&fitMode=fitwidth&hlts=&ocr=%D7%9B%D7%A9%D7%99%D7%A9%20%D7%96%D7%99%D7%9E%D7%95%D7%9F%20%D7%91%D7%96%D7%9B%D7%A8%D7%99%D7%9D Hilchot Brachot of the Ritva 7:2] and straightforward understanding of [https://www.sefaria.org/Sukkah.38a.9?lang=he&with=Ritva Ritva on Sukka 38a s.v. tanu rabanan] (mentioned earlier). (According to the interpretation of [https://www.sefaria.org/Responsa_Benei_Banim%2C_Volume_III.1.7?lang=bi Benei Banim {3:1:7 s.v. verak}] the Ritva only allows this when there are 3 women who are making a zimmun together, not when there’s 3 men and less than 3 women. However, [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=47327#p=213&fitMode=fitwidth&hlts=&ocr= Maadanei Asher Hilchos Brachos, vol. 2, 68:3], [https://ph.yhb.org.il/category/%D7%91%D7%A8%D7%9B%D7%95%D7%AA/05-%D7%96%D7%99%D7%9E%D7%95%D7%9F/#_te01ftn4_12 Harchavot LiPeninei Halacha– Brachot], and R’ Mordechai Leib Katzenelenbogen [in his footnotes on the Mossad Harav Kook edition of Hilchot Brachot of the Ritva 7:2 footnote 3; in Iyunim Halacha Lemaaseh at the end of the sefer, §23 pg 137] seem to understand the Ritva as allowing this even when there’s only 1 woman and 3 men.)
**[https://beta.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=92 Chazon Ish (Orach Chaim 30:8)] considers this as a possibility, although he does not reach a clear conclusion on this matter. He also only considers this in a case where the men are unable to recite the bracha on their own.
</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 Sephardi 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 Sephardi, Ashkenazi, and Kattan (Sephardi) eat bread together, they may make a zimmun if the Sephardi leads. If they're ten total, consisting of eight Sephardim, and Ashkenazi, and a Kattan, they Sephardim 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 Sephardi, Ashkenazi, and Kattan eat together, they may make a zimmun and the Sephardi should be Mezamen. Moreover, Rav Shlomo Zalman Auerbach holds that if they're eight Sephardim, an Askenazi, and a Kattan, one of the Sephardim 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 [https://www.sefaria.org/Prisha%2C_Orach_Chaim.199.15.1?lang=bi&with=Tur&lang2=en Perishah (199:15)] had a Girsa in the Tur that ketanim could make their own zimmun, but the [https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.199.18.1?lang=bi 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. However, in a footnote (Birur Halacha §7) he notes that since several rishonim ([https://www.sefaria.org/Meiri_on_Berakhot.47b.5?lang=bi Meiri Brachot 47b], [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16100#p=117&fitMode=fitwidth&hlts=&ocr= Sefer Hameorot Brachot 45a], [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16242#p=147&fitMode=fitwidth&hlts=&ocr= Sefer Habatim Hilchot Brachot Shaar 6 Siman 16], [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16251#p=122&fitMode=fitwidth&hlts=&ocr= Sefer Hashulchan Hilchot Seuda Shaar 6], and simple understanding of the Tur [https://turshulchanarukh.alhatorah.org/Main/Orach_Chayyim/199.6#m7e4n6 199:6]) hold that ketanim do make their own zimmun, maybe the halacha should be like them, but he does not conclusively decide this way. Rav Moshe Mordechai Karp (Hilchos Yom Beyom, vol. 2, 10:10) holds that ketanim may make their own zimmun as a ''reshut'' (optionally), '''as long as they each say their own birkat hamazon'''. [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=20024#p=100&fitMode=fitwidth&hlts=&ocr=%D7%A7%D7%98%D7%A0%D7%99%D7%9D%20%D7%9E%D7%96%D7%9E%D7%A0%D7%99%D7%9D Benei Banim (3:27, pg 100, s.v. ach & s.v. verak], [https://www.sefaria.org/Responsa_Benei_Banim%2C_Volume_III.27.15?ven=hebrew|Responsa_Benei_Banim,_Jerusalem_1981-2005&lang=bi §15]-[https://www.sefaria.org/Responsa_Benei_Banim%2C_Volume_III.27.16?ven=hebrew|Responsa_Benei_Banim,_Jerusalem_1981-2005&lang=bi 16] on Sefaria) implies that ketanim are allowed make a zimmun, although he says that nowadays the minhag is that ketanim don't make a zimmun. [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=68385#p=271&fitMode=fitwidth&hlts=&ocr=%D7%A7%D7%98%D7%A0%D7%99%D7%9D%20%D7%9E%D7%96%D7%9E%D7%A0%D7%99%D7%9D Rav Molekandov in Kovetz Menorah Badarom Gilyon 58, Adar Sheini 5784, pg 271]-[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=68385#p=272&fitMode=fitwidth&hlts=&ocr= 272] holds that ketanim who reached the age of chinuch must make a zimmun if they eat together. Divrei Shalom ([https://he.m.wikipedia.org/wiki/%D7%A9%D7%9C%D7%95%D7%9D_%D7%99%D7%A6%D7%97%D7%A7_%D7%9E%D7%96%D7%A8%D7%97%D7%99 Rav Shalom Yitzchak Mizrachi]) Orach Chaim 2:68 says that since Hashem’s name is not mentioned in their zimmun they should make a zimmun in accordance with the stringent opinions.</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 [https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.199.21?lang=bi Kaf HaChaim (199:21)] sounds like they have to be three Gedolot. The Hebrew-English Yalkut Yosef in the footnotes quotes a [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=64496#p=352&fitMode=fitwidth&hlts=&ocr=%D7%9E%D7%96%D7%9E%D7%A0%D7%95%D7%AA Maayan Omer (1:9:31, pg 305; pg 338 in 5777 edition)] 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 [https://hebrewbooks.org/pdfpager.aspx?req=50286&pgnum=64 Kovetz MeBet Levi (Nissan 5758) pg. 64] 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

2025-04-03T15:46:09Z

Mpg613: Corrected punctuation

==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.<Ref>Magen Avraham 1:5, Kitzur Shulchan Aruch 42:5, Mishna Brurah 1:10,11</ref> The minhag is to say [[Shir HaMaalot]] at Seudot mitzvah as well.<ref>Byitzchak Yikareh of Rav Nevinsal 1:5, Piskei Teshuvot 181:14 in footnote 60. Piskei Teshuvot cites this minhag based on Hitorerut Teshuva 1:88 and others. 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 שמו 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 O.C. 201:1, Mishna Brurah 201:4. Sefer Vkidashto (p. 173) writes that a host can honor whichever guest he likes even a non-kohen over a kohen. His proofs are Shulchan Aruch Harav 167, Biur Halacha 201, Minchat Elazar 4:49, and Mishna Halachot 3:28.</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>
##A person eating with his family is considered one eating together to be obligated in zimmun even if they aren't eating at the same table.<ref>Mishna Brurah 193:18</ref>
##People eating together at a simcha or any other occasion are considered eating together even if they aren't eating at the same table.<ref>Piskei Teshuvot 193:7</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), Piskei Teshuvot 193:7 </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 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 O.C. 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. [https://itorah.com/global-search/zimun%20bread Rabbi Mansour] discussed this topic on several occasions. One time ("Can Three People Make a Zimun if One of Them Did Not Eat Bread?" on 11/24/11) he followed the Shulchan Aruch and Rav Moshe Halevi. However, in two later discussions ("What Must the Third Person Eat for Three People to Make a Zimun?" on 5/19/13 and "Must All Three People Have Eaten Bread in Order to Recite a Zimun?" on 7/9/19) he followed Rav Ovadia Yosef.</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>[https://www.sefaria.org/Shulchan_Arukh%2C_Orach_Chayim.199.7?lang=he Shulchan Aruch O.C. 199:7], [https://www.sefaria.org/Kitzur_Shulchan_Arukh.45.22?lang=he Kitzur Shulchan Aruch 45:22].

List of sources from rishonim:
*Ritva ([https://beta.hebrewbooks.org/reader/reader.aspx?sfid%3D14584%23p%3D1%26fitMode%3Dfitwidth%26hlts%3D%26ocr%3D%25D7%259E%25D7%25A6%25D7%2598%25D7%25A8%25D7%25A4%25D7%2595%25D7%25AA%2520%25D7%2595%25D7%259E%25D7%2596%25D7%259E%25 Chiddushim on Megillah 4a]; [https://beta.hebrewbooks.org/reader/reader.aspx?sfid%3D16269%23p%3D71%26fitMode%3Dfitwidth%26hlts%3D%26ocr%3D%25D7%259B%25D7%25A9%25D7%2599%25D7%25A9%2520%25D7%2596%25D7%2599%25D7%259E%25D7%2595%25D7%259F%2520%25D7%2591%25D7%2 Hilchot Brachot 7:2])

*[https://beta.hebrewbooks.org/reader/reader.aspx?sfid%3D46470%23p%3D198%26fitMode%3Dfitwidth%26hlts%3D%26ocr%3D%25D7%259E%25D7%25A6%25D7%2598%25D7%25A8%25D7%25A4%25D7%2595%25D7%25AA&sa=D&source=editors&ust=1740719330512869&usg= Raah (Brachot 45a)]

*[https://www.sefaria.org/Meiri_on_Berakhot.47b.5?lang%3Dbi%26with%3Dall%26lang2%3Den&sa=D&source=editors&ust=1740719330513197&usg=AOvVaw3lkzsFDHz2P3x5b9RV4gVq Meiri (Brachot 47b s.v. hamishnah hashlishit) in the name of some authorities (“ויש שמוסיף בה”)]

*[https://www.sefaria.org/Ran_on_Megillah.6b.11?lang=en&lookup=%D7%94%D7%9B%D7%9C%20%D7%9B%D7%A9%D7%A8%D7%99%D7%9F&with=Lexicon&lang2=en Ran (on Rif Megillah 6b s.v. hakol kesheirin)]

*[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=21359#p=92&fitMode=fitwidth&hlts=&ocr=%D7%93%D7%9C%D7%A2%D7%A6%D7%9E%D7%9F%20%D7%93%D7%95%D7%A7%D7%90%20%D7%A8%D7%A9%D7%95%D7%AA Smag (Aseh 27; in R' Farber's edition pg. 51)] in the name of the Ri

*[https://www.sefaria.org/Teshuvot_HaRosh.4.16.1?vhe%3DShe%27elot_u%27Teshuvot_haRosh,_Vilna,_1881%26lang%3Dbi&sa=D&source=editors&ust=1740719330513890&usg=AOvVaw3iu9lUfS2Q5c9VMcbIW5Td Rosh (Tshuvot HaRosh 4:16)]

*Peirushim Upsakim al haTorah leRabeinu Avigdor Tzarfati, Parshat Eikev ([https://beta.hebrewbooks.org/pdfpager.aspx?req=53035&st=&pgnum=80&hilite= Kovetz Shitot Kamai, Arachin 3a, pg. 51]-[https://beta.hebrewbooks.org/pdfpager.aspx?req=53035&st=&pgnum=81 52])

*Rabeinu Yehuda Kohen (cited in [https://www.sefaria.org/Teshuvot_Maharam%2C_Prague_Edition.227?lang=bi Shu"t Maharam MiRotenburg Prague Edition #227])
*[https://www.sefaria.org/Sefer_Mitzvot_Katan.109.2?vhe=Sefer_Mitzvot_Katan,_Kopys,_1820&qh=%D7%A9%D7%99%D7%95%D7%A6%D7%90%D7%95%D7%AA%20%D7%91%D7%96%D7%99%D7%9E%D7%95%D7%9F%20%D7%90%D7%9D%20%D7%99%D7%A8%D7%A6%D7%95 Smak Mitzva 109] (It seems that he holds it's only a ''reshut''; see Divrei Shalom ([https://he.m.wikipedia.org/wiki/%D7%A9%D7%9C%D7%95%D7%9D_%D7%99%D7%A6%D7%97%D7%A7_%D7%9E%D7%96%D7%A8%D7%97%D7%99 Rav Shalom Yitzchak Mizrachi]) Orach Chaim 2:69:5 who he originally thought that the Smak holds it's obligatory, but concludes that the more correct explanation of the Smak is that it's only a ''reshut''.)

*[https://www.sefaria.org/Tosafot_on_Berakhot.45b.3.1?lang=he Tosafot on Brachot 45b s.v. shani] (as a ''reshut'', since Tosafot hold that women are entirely exempt from zimmun).
**However, the Maharam MiRotenburg himself ([https://www.sefaria.org/Teshuvot_Maharam%2C_Prague_Edition.227?lang=bi ibid.]) seems to disagree with this point, although it's possible he just meant to make an argument within the assumption of his interlocutor Rabbeinu Yehuda ("לדידך" or "arguendo"-- for the sake of argument) but he himself really doesn't accept the point he's making.
**Tosafot Chachmei Anglia (Brachot 45b s.v. veha) seem to understand Rabbeinu Avraham ben Rav Yosef as not allowing women to join a men's zimmun ("והר"ר אברהם ב"ר יוסף הנהיג הנשים לזמן לעצמ' כשהן שלשה ואינן יכולים לסמוך על הזימון שלנו."). (This seems to be the same Rabbeinu Avraham mentioned in [https://www.sefaria.org/Tosafot_on_Berakhot.45b.3.1?lang=he Tosafot on Brachot 45b s.v. shani], although Tosafot makes no comment as to whether Rabbeinu Avraham would '''''allow''''' women to join a men's zimmun; and when Tosafot later go on to discuss women joining a men's zimmun, they make no comment that Rabbeinu Avraham would hold that women are not allowed to join a men's zimmun.)
(See further Hilchot Yom Beyom vol. 2 10:12 footnote 22 pg 306-307 who assumes that this is only a minority opinion of the [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=21359#p=92&fitMode=fitwidth&hlts=&ocr=%D7%93%D7%9C%D7%A2%D7%A6%D7%9E%D7%9F%20%D7%93%D7%95%D7%A7%D7%90%20%D7%A8%D7%A9%D7%95%D7%AA Smag and Ri]; similarly, Rav Immanuel Molekandov in [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=68385#p=271&fitMode=fitwidth&hlts=&ocr=%D7%A7%D7%98%D7%A0%D7%99%D7%9D%20%D7%9E%D7%96%D7%9E%D7%A0%D7%99%D7%9D Kovetz Menorah Badarom Gilyon 58, Adar Sheini 5784, pg 271] s.v. umei’idach claims that– at least regarding it being an '''''obligation'''''– this is a minority opinion of Smag, Ri, Raah, and Ritva [all mentioned above]. Hilchot Yom Beyom’s point is contradicted by the abovementioned sources– see especially [https://www.sefaria.org/Teshuvot_HaRosh.4.16.1?lang=he Rosh (Tshuvot, 4:16)] and [https://www.sefaria.org/Tosafot_on_Berakhot.45b.3.1?lang=he Tosafot (Berakhot 45b s.v. shani)] who he explicitly mentions as having to agree with him, who explicitly say that women may be yotzei zimmun from a man. Even Rav Molekandov’s point that women shouldn't be '''''obligated''''' in such a zimmun does not have a clear basis– once there is no prohibition for women to join such a zimmun, any opinion which would obligate 3 women in zimmun should obligate women in this case too. [Although [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=60387#p=208&fitMode=fitwidth&hlts=&ocr=%D7%9E%D7%A1%D7%AA%D7%91%D7%A8%D7%90%20%D7%9B%D7%95%D7%95%D7%AA%D7%99%D7%94 Shaar Hatziyun’s {199:9}] logic would seem to exempt women from zimmun entirely in this case, it seems that Shaar Hatziyun only meant that it’s not logical that Chazal required women to join a men’s zimmun '''''as opposed to a women’s zimmun''''', but not that it’s not logical that women can '''''ever''''' be required to join a men’s zimmun. Otherwise, the Shaar Hatziyun’s logic would run up against an explicit Shulchan Aruch {[https://www.sefaria.org/Shulchan_Arukh%2C_Orach_Chayim.199.7?lang=he 199:7]} based on the Smag and Ri, whose opinion the Shaar Hatziyun is currently discussing.])</ref>
# Women who ate together can optionally make a zimmun for themselves. The zimmun for women doesn't change whether it is three or ten or more women; either way they do not mention Hashem's name, ''Elokenu'', in the zimmun.<ref>Shulchan Aruch O.C. 199:7</ref>
# Some say that if a man ate with three women, the man may lead the zimmun.<ref>[https://www.sefaria.org/Responsa_Benei_Banim%2C_Volume_III.1?lang=he Benei Banim 3:1].</ref> However, some say that this is not allowed.<ref>Rav Shlomo Zalman Auerbach quoted in [https://www.sefaria.org/Responsa_Benei_Banim,_Volume_IV.4.9/?vhe=hebrew%7CResponsa+Benei+Banim%2C+Jerusalem+1981-2005 Benei Banim 4:4:9 s.v. beram] from Halichos Beisa. See exact quote from Halichos Beisa in Aliba Dehilcheta [https://gilyonot.jewishoffice.co.il/1pQoe7FbSchNTCCsfQX-vNYZhrJE2kHbo gilyon 33] [https://hebrewbooks.org/pdfpager.aspx?req=64133&st=&pgnum=93 pg 17] (see [https://tablet.otzar.org/#/book/151387/p/17/t/0.31053137306437261234/fs/m_hCWkf9Vli8X73f6YDWlpIcP4MMa4ZVKfhP2gX91arZ/start/6/end/9/c here] for color version of pg 17). Although Benei Banim doesn’t agree with R’ S.Z. Auerbach based on evidence from rishonim, he says it’s better not to be lenient unless necessary.</ref> (See footnote for many additional sources relating to this topic.<ref>List of sources that allow 1 man to lead a zimmun of 3 women:
*[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16100#p=117&fitMode=fitwidth&hlts=&ocr=%D7%99%D7%9B%D7%95%D7%9C%20%D7%9C%D7%91%D7%A8%D7%9A Sefer Hameorot (Brachot 45a, R' Blau ed., pg. 135]

*Raavad (brought by [https://beta.hebrewbooks.org/pdfpager.aspx?req=14448&st=&pgnum=250&hilite= Ohel Moed, Shaar Brachot Derech 7 Netiv 1 daf 107b)]

*[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16250#p=192&fitMode=fitwidth&hlts=&ocr=%D7%90%D7%A9%D7%94%20%D7%96%D7%99%D7%9E%D7%95%D7%9F Sefer Hapardes of Rabbeinu Asher ben R’ Chaim (R' Blau ed., pg. 176)] says that a woman may lead a zimmun for 3 men.

*[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16269#p=71&fitMode=fitwidth&hlts=&ocr=%D7%9B%D7%A9%D7%99%D7%A9%20%D7%96%D7%99%D7%9E%D7%95%D7%9F%20%D7%91%D7%96%D7%9B%D7%A8%D7%99%D7%9D Hilchot Brachot of the Ritva 7:2] also says that a woman may lead a zimmun for 3 men. See also [https://www.sefaria.org/Sukkah.38a.9?lang=he&with=Ritva Ritva on Sukka 38a s.v. tanu rabanan] who seems to say the same.

*There’s room to explain the Zohar as saying that 1 man can lead a zimmun of 3 women. See [https://www.sefaria.org/Zohar_Chadash%2C_Midrash_Rut.594?vhe=Zohar_Chadash&lang=bi Zohar Chadash on Rut (§594 on Sefaria)] and the [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=14248#p=336&fitMode=fitwidth&hlts=&ocr=%D7%90%D7%91%D7%9C%20%D7%97%D7%99%D7%99%D7%91%D7%95%D7%AA%20%D7%9C%D7%A9%D7%9E%D7%95%D7%A2%20%D7%94%D7%91%D7%A8%D7%9B%D7%94%20%D7%9E%D7%A4%D7%99%20%D7%94%D7%9E%D7%91%D7%A8%D7%9A Sulam edition (pg. 133; daf 87d in the old edition)]. (However, the Matok Midevash pg. 579 explains the Zohar according to the opinion that 1 man can’t lead a zimmun of 3 women.)
Sources that '''do not''' allow 1 man to lead a zimmun of 3 women:
**[https://beta.hebrewbooks.org/pdfpager.aspx?req=14448&st=&pgnum=250&hilite= Ohel Moed (Shaar Brachot Derech 7 Netiv 1 daf 107b)] brings the Raavad’s opinion and another rishon’s opinion that disagrees with him; the Ohel Moed himself doesn’t take sides on this issue. (However it’s not entirely clear that this anonymous rishon– who’s also cited in the Sefer Hameorot mentioned above– actually holds that a man can’t lead a zimmun for 3 women. Rather, it’s possible that he simply holds that men and women can’t join together for a zimmun because of pritzut. This is in opposition to the Sefer Hameorot’s position that we are not concerned at all for the reason of pritzut in a zimmun of men and women, as long as there’s no avadim. But this exact case of 3 women and 1 man may not have been the intention of that anonymous rishon.)

**Peirushim Upsakim Al Hatorah Lerabbeinu Avigdor Tzarfati, Parshat Eikev, (can be found in [https://beta.hebrewbooks.org/pdfpager.aspx?req=53035&st=&pgnum=80&hilite= Kovetz Shitot Kamai on Arachin 3a pg. 51]-[https://beta.hebrewbooks.org/pdfpager.aspx?req=53035&st=&pgnum=81 52])— there’s room to say that he holds that 1 man can’t lead a zimmun for 3 women, since he only requires women to be yotzei from a man when there’s already 3 men making a zimmun. Seemingly even though there’s an advantage of hearing birkat hamazon from a man, this is not allowed when there’s no zimmun of 3 men. (This matter requires further study.)

**Seemingly, the [https://beta.hebrewbooks.org/pdfpager.aspx?req=32520&st=&pgnum=144&hilite= Yad Haketana (Brachot 9:15 footnote 73)] would not allow a man to be motzi women in zimmun if there aren’t 3 men there. (Since he says that women are not allowed to respond to a men's zimmun out loud, in order that it should not look like the men and women are in one group for zimmun, it would seem that he also wouldn't allow a man to lead a zimmun of 3 women when there's no zimmun of 3 men present. This in fact is the logic behind [https://www.sefaria.org/Responsa_Benei_Banim%2C_Volume_IV.4.9?vhe=hebrew|Responsa_Benei_Banim,_Jerusalem_1981-2005&lang=bi Rav Shlomo Zalman Auerbach's ruling (quoted in Benei Banim 4:4:9 s.v. beram from Halichos Beisa)] to not allow this.)
Opinions that hold that a woman can’t be motzi men in zimmun:
*[https://www.sefaria.org/Tosafot_on_Sukkah.38a.9.1?lang=he Tosafot Sukka 38a s.v. be’emet amru] (at least as it's stated in [https://www.sefaria.org/Tosafot_on_Sukkah.38a.9.1?lang=he&p2=Piskei_Tosafot_on_Sukkah.100.1&lang2=he Piskei Tosafot there])

*Ran on the Rif ([https://www.sefaria.org/Ran_on_Megillah.6b.11?vhe=Vilna_Edition&lang=he Megillah 6b in dapei haRif] and [https://www.sefaria.org/Ran_on_Sukkah.19a.5?vhe=Vilna_Edition&lang=he Sukka 19a in dapei haRif])

*Meiri [https://www.sefaria.org/Meiri_on_Berakhot.47b.5?lang=bi&with=all&lang2=en on Brachot 47b s.v. hamishna hashlishit] and [https://www.sefaria.org/Meiri_on_Sukkah.38a.9?vhe=Meiri_on_Shas&lang=he Sukka 38a]
*Chachmei Provence cited by the [https://www.sefaria.org/Meiri_on_Megillah.4a.1?vhe=Meiri_on_Shas&lang=he&with=all&lang2=he Meiri on Megillah 4a] (Even though there’s room to say that the Meiri himself was writing this point, as Rav Moshe Hershler seems to have understood [in [https://tablet.otzar.org/#/book/5281/p/20/t/17256353764821234/fs/0/start/0/end/0/c his edition of the Meiri haara 154 page 21]] it's more mashma that the Meiri is citing this from a different rishon. Even though usually the term "Chachmei Provence" is used by the Meiri in reference to the Ittur [see [https://www.sefaria.org/search?q=%D7%A4%D7%A8%D7%95%D7%91%D7%99%D7%A0%D7%A6%D7%90&tab=text&tpathFilters=Talmud%20Commentary%2FRishonim%20on%20Talmud%2FMeiri&tvar=1&tsort=relevance&svar=1&ssort=relevance here] for a list of references to “Chachmei Provence” in the Meiri”] it's possible that here he's referring to a different rishon with this terminology, or that he actually is citing a statement from the Ittur which is no longer extant.

*[https://www.sefaria.org/Chiddushei_HaRa'ah_on_Berakhot.45a.7?vhe=Perush_ha-halachot_masekhet_berakhot,_Jerusalem_2007&lang=bi Raah on Brachot 45a]

*It seems from the words of the Sefer Hamichtam (found in [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=43537#p=25&fitMode=fitwidth&hlts=&ocr=%D7%95%D7%9E%D7%95%D7%A6%D7%99%D7%90%D7%95%D7%AA%20%D7%90%D7%AA%20%D7%94%D7%90%D7%A0%D7%A9%D7%99%D7%9D%20%D7%90%D7%9D%20%D7%94%D7%99%D7%95%20%D7%99%D7%95%D7%93%D7%A2%D7%95%D7%AA%20%D7%9C%D7%A7%D7%A8%D7%95%D7%AA Kovetz Shitos Kamai on Brachot 45a, vol. 3 pg 1256]) that he held that a woman can’t be motzi men in zimmun, even though it seems from his words that he did not reach a conclusive decision as to whether women are obligated in zimmun or not (therefore his opinion is relevant even according to the Shulchan Aruch ([https://www.sefaria.org/Shulchan_Arukh%2C_Orach_Chayim.199.7?lang=bi 199:7]) who holds women are obligated in zimmun in this case where she ate with 3 men).

*It’s possible that this is the intention of the [https://www.sefaria.org/Ohr_Zarua%2C_Volume_II.369.1?ven=hebrew|Ohr_Zarua,_Zhytomyr,_1862&lang=he&with=all&lang2=he Ohr Zarua Volume II #369] (even though in [https://www.sefaria.org/Ohr_Zarua%2C_Volume_I.184.1?ven=hebrew|Ohr_Zarua,_Zhytomyr,_1862&lang=he Ohr Zarua Volume I #184] he seems to side with the opinions that women are ''always'' exempt from zimmun, it seems that his arguments here that women can’t be motzi men in zimmun are independent of his conclusion there.)

*Implication of [https://beta.hebrewbooks.org/pdfpager.aspx?req=32520&st=&pgnum=144&hilite= Yad Haketana (Hilchot Brachot 9:15 footnote 71-73)] as understood by [https://www.sefaria.org/Biur_Halacha.199.7.3?vhe=Biur_Halacha&lang=bi Beiur Halacha (199:7 s.v. veyotz’ot)]. (In footnote 71 he says the reason women are obligated in zimmun only when eating with 3 men is in order to show that women can't be motzi men in birkat hamazon deoraita; in footnote 72 he says a group of 3 women can't break off from a group of 3 men to make their own zimmun, rather they must be yotzei with the men's zimmun; in footnote 73 he says that women are not allowed to respond to the men's zimmun out loud, in order that it should not look like the men and women are in one group for zimmun.)

*[https://www.sefaria.org/Biur_Halacha.199.7.3?vhe=Biur_Halacha&lang=bi Beiur Halacha (199:7 s.v. veyotz’ot)]

*The [https://www.sefaria.org/Bach%2C_Orach_Chaim.689.3.1?lang=he Bach (Orach Chaim 689:1 s.v. uBaal haIttur katav mistabra)] says that according to the opinions that women are not obligated in birkat hamazon mideoraita, they can’t be motzi men in zimmun. (Seemingly he would say the same according to the Shulchan Aruch ([https://www.sefaria.org/Shulchan_Arukh%2C_Orach_Chayim.186.1?lang=bi 186:1]) that there’s a doubt whether women are obligated in birkat hamazon mideoraita— see the words of the Bach and his reference to what he writes earlier [[https://www.sefaria.org/Tur%2C_Orach_Chaim.186.1?lang=bi&with=Bach&lang2=en 186:1]]).
*[https://www.sefaria.org/Shulchan_Arukh_HaRav%2C_Orach_Chayim.186.4?lang=bi Shulchan Arukh HaRav Orach Chayim 186:4]
*[https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.199.24.1?lang=bi Kaf HaChayim Orach Chayim 199:24] (See further [https://www.sefaria.org/Penei_Yehoshua_on_Berakhot.45b.2?vhe=hebrew|Penei_Yehoshua,_Warsaw_1861&lang=he&with=all&lang2=he Penei Yehoshua on Berakhot 45b §2] s.v. Tosafot dibbur hamatchil shani & [https://beta.hebrewbooks.org/pdfpager.aspx?req=32520&st=&pgnum=144&hilite= Yad Haketana (Hilchot Brachot 9:15 footnote 71)] who touch on his idea in different contexts.)
Opinions that hold that a woman '''can''' be motzi men in zimmun:
**[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16250#p=192&fitMode=fitwidth&hlts=&ocr=%D7%90%D7%A9%D7%94%20%D7%96%D7%99%D7%9E%D7%95%D7%9F Sefer Hapardes (Rabbeinu Asher ben R' Chaim) (R' Blau ed., pg. 176)] (mentioned earlier).
**[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16269#p=71&fitMode=fitwidth&hlts=&ocr=%D7%9B%D7%A9%D7%99%D7%A9%20%D7%96%D7%99%D7%9E%D7%95%D7%9F%20%D7%91%D7%96%D7%9B%D7%A8%D7%99%D7%9D Hilchot Brachot of the Ritva 7:2] and straightforward understanding of [https://www.sefaria.org/Sukkah.38a.9?lang=he&with=Ritva Ritva on Sukka 38a s.v. tanu rabanan] (mentioned earlier). (According to the interpretation of [https://www.sefaria.org/Responsa_Benei_Banim%2C_Volume_III.1.7?lang=bi Benei Banim {3:1:7 s.v. verak}] the Ritva only allows this when there are 3 women who are making a zimmun together, not when there’s 3 men and less than 3 women. However, [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=47327#p=213&fitMode=fitwidth&hlts=&ocr= Maadanei Asher Hilchos Brachos, vol. 2, 68:3], [https://ph.yhb.org.il/category/%D7%91%D7%A8%D7%9B%D7%95%D7%AA/05-%D7%96%D7%99%D7%9E%D7%95%D7%9F/#_te01ftn4_12 Harchavot LiPeninei Halacha– Brachot], and R’ Mordechai Leib Katzenelenbogen [in his footnotes on the Mossad Harav Kook edition of Hilchot Brachot of the Ritva 7:2 footnote 3; in Iyunim Halacha Lemaaseh at the end of the sefer, §23 pg 137] seem to understand the Ritva as allowing this even when there’s only 1 woman and 3 men.)
**[https://beta.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=92 Chazon Ish (Orach Chaim 30:8)] considers this as a possibility, although he does not reach a clear conclusion on this matter. He also only considers this in a case where the men are unable to recite the bracha on their own.
</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 Sephardi 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 Sephardi, Ashkenazi, and Kattan (Sephardi) eat bread together, they may make a zimmun if the Sephardi leads. If they're ten total, consisting of eight Sephardim, and Ashkenazi, and a Kattan, they Sephardim 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 Sephardi, Ashkenazi, and Kattan eat together, they may make a zimmun and the Sephardi should be Mezamen. Moreover, Rav Shlomo Zalman Auerbach holds that if they're eight Sephardim, an Askenazi, and a Kattan, one of the Sephardim 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 [https://www.sefaria.org/Prisha%2C_Orach_Chaim.199.15.1?lang=bi&with=Tur&lang2=en Perishah (199:15)] had a Girsa in the Tur that ketanim could make their own zimmun, but the [https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.199.18.1?lang=bi 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. However, in a footnote (Birur Halacha §7) he notes that since several rishonim ([https://www.sefaria.org/Meiri_on_Berakhot.47b.5?lang=bi Meiri Brachot 47b], [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16100#p=117&fitMode=fitwidth&hlts=&ocr= Sefer Hameorot Brachot 45a], [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16242#p=147&fitMode=fitwidth&hlts=&ocr= Sefer Habatim Hilchot Brachot Shaar 6 Siman 16], [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16251#p=122&fitMode=fitwidth&hlts=&ocr= Sefer Hashulchan Hilchot Seuda Shaar 6], and simple understanding of the Tur [https://turshulchanarukh.alhatorah.org/Main/Orach_Chayyim/199.6#m7e4n6 199:6]) hold that ketanim do make their own zimmun, maybe the halacha should be like them, but he does not conclusively decide this way. Rav Moshe Mordechai Karp (Hilchos Yom Beyom, vol. 2, 10:10) holds that ketanim may make their own zimmun as a ''reshut'' (optionally), '''as long as they each say their own birkat hamazon'''. [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=20024#p=100&fitMode=fitwidth&hlts=&ocr=%D7%A7%D7%98%D7%A0%D7%99%D7%9D%20%D7%9E%D7%96%D7%9E%D7%A0%D7%99%D7%9D Benei Banim (3:27, pg 100, s.v. ach & s.v. verak], [https://www.sefaria.org/Responsa_Benei_Banim%2C_Volume_III.27.15?ven=hebrew|Responsa_Benei_Banim,_Jerusalem_1981-2005&lang=bi §15]-[https://www.sefaria.org/Responsa_Benei_Banim%2C_Volume_III.27.16?ven=hebrew|Responsa_Benei_Banim,_Jerusalem_1981-2005&lang=bi 16] on Sefaria) implies that ketanim are allowed make a zimmun, although he says that nowadays the minhag is that ketanim don't make a zimmun. [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=68385#p=271&fitMode=fitwidth&hlts=&ocr=%D7%A7%D7%98%D7%A0%D7%99%D7%9D%20%D7%9E%D7%96%D7%9E%D7%A0%D7%99%D7%9D Rav Molekandov in Kovetz Menorah Badarom Gilyon 58, Adar Sheini 5784, pg 271]-[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=68385#p=272&fitMode=fitwidth&hlts=&ocr= 272] holds that ketanim who reached the age of chinuch must make a zimmun if they eat together. Divrei Shalom ([https://he.m.wikipedia.org/wiki/%D7%A9%D7%9C%D7%95%D7%9D_%D7%99%D7%A6%D7%97%D7%A7_%D7%9E%D7%96%D7%A8%D7%97%D7%99 Rav Shalom Yitzchak Mizrachi]) Orach Chaim 2:68 says that since Hashem’s name is not mentioned in their zimmun they should make a zimmun in accordance with the stringent opinions.</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 [https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.199.21?lang=bi Kaf HaChaim (199:21)] sounds like they have to be three Gedolot. The Hebrew-English Yalkut Yosef in the footnotes quotes a [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=64496#p=352&fitMode=fitwidth&hlts=&ocr=%D7%9E%D7%96%D7%9E%D7%A0%D7%95%D7%AA Maayan Omer (1:9:31, pg 305; pg 338 in 5777 edition)] 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

2025-04-03T15:42:26Z

Mpg613: Corrected error and added source

==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.<Ref>Magen Avraham 1:5, Kitzur Shulchan Aruch 42:5, Mishna Brurah 1:10,11</ref> The minhag is to say [[Shir HaMaalot]] at Seudot mitzvah as well.<ref>Byitzchak Yikareh of Rav Nevinsal 1:5, Piskei Teshuvot 181:14 in footnote 60. Piskei Teshuvot cites this minhag based on Hitorerut Teshuva 1:88 and others. 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 שמו 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 O.C. 201:1, Mishna Brurah 201:4. Sefer Vkidashto (p. 173) writes that a host can honor whichever guest he likes even a non-kohen over a kohen. His proofs are Shulchan Aruch Harav 167, Biur Halacha 201, Minchat Elazar 4:49, and Mishna Halachot 3:28.</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>
##A person eating with his family is considered one eating together to be obligated in zimmun even if they aren't eating at the same table.<ref>Mishna Brurah 193:18</ref>
##People eating together at a simcha or any other occasion are considered eating together even if they aren't eating at the same table.<ref>Piskei Teshuvot 193:7</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), Piskei Teshuvot 193:7 </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 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 O.C. 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. [https://itorah.com/global-search/zimun%20bread Rabbi Mansour] discussed this topic on several occasions. One time ("Can Three People Make a Zimun if One of Them Did Not Eat Bread?" on 11/24/11) he followed the Shulchan Aruch and Rav Moshe Halevi. However, in two later discussions ("What Must the Third Person Eat for Three People to Make a Zimun?" on 5/19/13 and "Must All Three People Have Eaten Bread in Order to Recite a Zimun?" on 7/9/19) he followed Rav Ovadia Yosef.</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>[https://www.sefaria.org/Shulchan_Arukh%2C_Orach_Chayim.199.7?lang=he Shulchan Aruch O.C. 199:7], [https://www.sefaria.org/Kitzur_Shulchan_Arukh.45.22?lang=he Kitzur Shulchan Aruch 45:22].

List of sources from rishonim:
*Ritva ([https://beta.hebrewbooks.org/reader/reader.aspx?sfid%3D14584%23p%3D1%26fitMode%3Dfitwidth%26hlts%3D%26ocr%3D%25D7%259E%25D7%25A6%25D7%2598%25D7%25A8%25D7%25A4%25D7%2595%25D7%25AA%2520%25D7%2595%25D7%259E%25D7%2596%25D7%259E%25 Chiddushim on Megillah 4a]; [https://beta.hebrewbooks.org/reader/reader.aspx?sfid%3D16269%23p%3D71%26fitMode%3Dfitwidth%26hlts%3D%26ocr%3D%25D7%259B%25D7%25A9%25D7%2599%25D7%25A9%2520%25D7%2596%25D7%2599%25D7%259E%25D7%2595%25D7%259F%2520%25D7%2591%25D7%2 Hilchot Brachot 7:2])

*[https://beta.hebrewbooks.org/reader/reader.aspx?sfid%3D46470%23p%3D198%26fitMode%3Dfitwidth%26hlts%3D%26ocr%3D%25D7%259E%25D7%25A6%25D7%2598%25D7%25A8%25D7%25A4%25D7%2595%25D7%25AA&sa=D&source=editors&ust=1740719330512869&usg= Raah (Brachot 45a)]

*[https://www.sefaria.org/Meiri_on_Berakhot.47b.5?lang%3Dbi%26with%3Dall%26lang2%3Den&sa=D&source=editors&ust=1740719330513197&usg=AOvVaw3lkzsFDHz2P3x5b9RV4gVq Meiri (Brachot 47b s.v. hamishnah hashlishit) in the name of some authorities (“ויש שמוסיף בה”)]

*[https://www.sefaria.org/Ran_on_Megillah.6b.11?lang=en&lookup=%D7%94%D7%9B%D7%9C%20%D7%9B%D7%A9%D7%A8%D7%99%D7%9F&with=Lexicon&lang2=en Ran (on Rif Megillah 6b s.v. hakol kesheirin)]

*[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=21359#p=92&fitMode=fitwidth&hlts=&ocr=%D7%93%D7%9C%D7%A2%D7%A6%D7%9E%D7%9F%20%D7%93%D7%95%D7%A7%D7%90%20%D7%A8%D7%A9%D7%95%D7%AA Smag (Aseh 27; in R' Farber's edition pg. 51)] in the name of the Ri

*[https://www.sefaria.org/Teshuvot_HaRosh.4.16.1?vhe%3DShe%27elot_u%27Teshuvot_haRosh,_Vilna,_1881%26lang%3Dbi&sa=D&source=editors&ust=1740719330513890&usg=AOvVaw3iu9lUfS2Q5c9VMcbIW5Td Rosh (Tshuvot HaRosh 4:16)]

*Peirushim Upsakim al haTorah leRabeinu Avigdor Tzarfati, Parshat Eikev ([https://beta.hebrewbooks.org/pdfpager.aspx?req=53035&st=&pgnum=80&hilite= Kovetz Shitot Kamai, Arachin 3a, pg. 51]-[https://beta.hebrewbooks.org/pdfpager.aspx?req=53035&st=&pgnum=81 52])

*Rabeinu Yehuda Kohen (cited in [https://www.sefaria.org/Teshuvot_Maharam%2C_Prague_Edition.227?lang=bi Shu"t Maharam MiRotenburg Prague Edition #227])
*[https://www.sefaria.org/Sefer_Mitzvot_Katan.109.2?vhe=Sefer_Mitzvot_Katan,_Kopys,_1820&qh=%D7%A9%D7%99%D7%95%D7%A6%D7%90%D7%95%D7%AA%20%D7%91%D7%96%D7%99%D7%9E%D7%95%D7%9F%20%D7%90%D7%9D%20%D7%99%D7%A8%D7%A6%D7%95 Smak Mitzva 109] (It seems that he holds it's only a ''reshut''; see Divrei Shalom ([https://he.m.wikipedia.org/wiki/%D7%A9%D7%9C%D7%95%D7%9D_%D7%99%D7%A6%D7%97%D7%A7_%D7%9E%D7%96%D7%A8%D7%97%D7%99 Rav Shalom Yitzchak Mizrachi]) Orach Chaim 2:69:5 who he originally thought that the Smak holds it's obligatory, but concludes that the more correct explanation of the Smak is that it's only a ''reshut''.)

*[https://www.sefaria.org/Tosafot_on_Berakhot.45b.3.1?lang=he Tosafot on Brachot 45b s.v. shani] (as a ''reshut'', since Tosafot hold that women are entirely exempt from zimmun).
**However, the Maharam MiRotenburg himself ([https://www.sefaria.org/Teshuvot_Maharam%2C_Prague_Edition.227?lang=bi ibid.]) seems to disagree with this point, although it's possible he just meant to make an argument within the assumption of his interlocutor Rabbeinu Yehuda ("לדידך" or "arguendo"-- for the sake of argument) but he himself really doesn't accept the point he's making.
**Tosafot Chachmei Anglia (Brachot 45b s.v. veha) seem to understand Rabbeinu Avraham ben Rav Yosef as not allowing women to join a men's zimmun ("והר"ר אברהם ב"ר יוסף הנהיג הנשים לזמן לעצמ' כשהן שלשה ואינן יכולים לסמוך על הזימון שלנו."). (This seems to be the same Rabbeinu Avraham mentioned in [https://www.sefaria.org/Tosafot_on_Berakhot.45b.3.1?lang=he Tosafot on Brachot 45b s.v. shani], although Tosafot makes no comment as to whether Rabbeinu Avraham would '''''allow''''' women to join a men's zimmun; and when Tosafot later go on to discuss women joining a men's zimmun, they make no comment that Rabbeinu Avraham would hold that women are not allowed to join a men's zimmun.)
(See further Hilchot Yom Beyom vol. 2 10:12 footnote 22 pg 306-307 who assumes that this is only a minority opinion of the [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=21359#p=92&fitMode=fitwidth&hlts=&ocr=%D7%93%D7%9C%D7%A2%D7%A6%D7%9E%D7%9F%20%D7%93%D7%95%D7%A7%D7%90%20%D7%A8%D7%A9%D7%95%D7%AA Smag and Ri]; similarly, Rav Immanuel Molekandov in [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=68385#p=271&fitMode=fitwidth&hlts=&ocr=%D7%A7%D7%98%D7%A0%D7%99%D7%9D%20%D7%9E%D7%96%D7%9E%D7%A0%D7%99%D7%9D Kovetz Menorah Badarom Gilyon 58, Adar Sheini 5784, pg 271] s.v. umei’idach claims that– at least regarding it being an '''''obligation'''''– this is a minority opinion of Smag, Ri, Raah, and Ritva [all mentioned above]. Hilchot Yom Beyom’s point is contradicted by the abovementioned sources– see especially [https://www.sefaria.org/Teshuvot_HaRosh.4.16.1?lang=he Rosh (Tshuvot, 4:16)] and [https://www.sefaria.org/Tosafot_on_Berakhot.45b.3.1?lang=he Tosafot (Berakhot 45b s.v. shani)] who he explicitly mentions as having to agree with him, who explicitly say that women may be yotzei zimmun from a man. Even Rav Molekandov’s point that women shouldn't be '''''obligated''''' in such a zimmun does not have a clear basis– once there is no prohibition for women to join such a zimmun, any opinion which would obligate 3 women in zimmun should obligate women in this case too. [Although [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=60387#p=208&fitMode=fitwidth&hlts=&ocr=%D7%9E%D7%A1%D7%AA%D7%91%D7%A8%D7%90%20%D7%9B%D7%95%D7%95%D7%AA%D7%99%D7%94 Shaar Hatziyun’s {199:9}] logic would seem to exempt women from zimmun entirely in this case, it seems that Shaar Hatziyun only meant that it’s not logical that Chazal required women to join a men’s zimmun '''''as opposed to a women’s zimmun''''', but not that it’s not logical that women can '''''ever''''' be required to join a men’s zimmun. Otherwise, the Shaar Hatziyun’s logic would run up against an explicit Shulchan Aruch {[https://www.sefaria.org/Shulchan_Arukh%2C_Orach_Chayim.199.7?lang=he 199:7]} based on the Smag and Ri, whose opinion the Shaar Hatziyun is currently discussing.])</ref>
# Women who ate together can optionally make a zimmun for themselves. The zimmun for women doesn't change whether it is three or ten or more women; either way they do not mention Hashem's name, ''Elokenu'', in the zimmun.<ref>Shulchan Aruch O.C. 199:7</ref>
# Some say that if a man ate with three women, the man may lead the zimmun.<ref>[https://www.sefaria.org/Responsa_Benei_Banim%2C_Volume_III.1?lang=he Benei Banim 3:1].</ref> However, some say that this is not allowed.<ref>Rav Shlomo Zalman Auerbach quoted in [https://www.sefaria.org/Responsa_Benei_Banim,_Volume_IV.4.9/?vhe=hebrew%7CResponsa+Benei+Banim%2C+Jerusalem+1981-2005 Benei Banim 4:4:9 s.v. beram] from Halichos Beisa. See exact quote from Halichos Beisa in Aliba Dehilcheta [https://gilyonot.jewishoffice.co.il/1pQoe7FbSchNTCCsfQX-vNYZhrJE2kHbo gilyon 33] [https://hebrewbooks.org/pdfpager.aspx?req=64133&st=&pgnum=93 pg 17] (see [https://tablet.otzar.org/#/book/151387/p/17/t/0.31053137306437261234/fs/m_hCWkf9Vli8X73f6YDWlpIcP4MMa4ZVKfhP2gX91arZ/start/6/end/9/c here] for color version of pg 17). Although Benei Banim doesn’t agree with R’ S.Z. Auerbach based on evidence from rishonim, he says it’s better not to be lenient unless necessary.</ref> (See footnote for many additional sources relating to this topic.<ref>List of sources that allow 1 man to lead a zimmun of 3 women:
*[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16100#p=117&fitMode=fitwidth&hlts=&ocr=%D7%99%D7%9B%D7%95%D7%9C%20%D7%9C%D7%91%D7%A8%D7%9A Sefer Hameorot (Brachot 45a, R' Blau ed., pg. 135]

*Raavad (brought by [https://beta.hebrewbooks.org/pdfpager.aspx?req=14448&st=&pgnum=250&hilite= Ohel Moed, Shaar Brachot Derech 7 Netiv 1 daf 107b)]

*[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16250#p=192&fitMode=fitwidth&hlts=&ocr=%D7%90%D7%A9%D7%94%20%D7%96%D7%99%D7%9E%D7%95%D7%9F Sefer Hapardes of Rabbeinu Asher ben R’ Chaim (R' Blau ed., pg. 176)] says that a woman may lead a zimmun for 3 men.

*[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16269#p=71&fitMode=fitwidth&hlts=&ocr=%D7%9B%D7%A9%D7%99%D7%A9%20%D7%96%D7%99%D7%9E%D7%95%D7%9F%20%D7%91%D7%96%D7%9B%D7%A8%D7%99%D7%9D Hilchot Brachot of the Ritva 7:2] also says that a woman may lead a zimmun for 3 men. See also [https://www.sefaria.org/Sukkah.38a.9?lang=he&with=Ritva Ritva on Sukka 38a s.v. tanu rabanan] who seems to say the same.

*There’s room to explain the Zohar as saying that 1 man can lead a zimmun of 3 women. See [https://www.sefaria.org/Zohar_Chadash%2C_Midrash_Rut.594?vhe=Zohar_Chadash&lang=bi Zohar Chadash on Rut (§594 on Sefaria)] and the [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=14248#p=336&fitMode=fitwidth&hlts=&ocr=%D7%90%D7%91%D7%9C%20%D7%97%D7%99%D7%99%D7%91%D7%95%D7%AA%20%D7%9C%D7%A9%D7%9E%D7%95%D7%A2%20%D7%94%D7%91%D7%A8%D7%9B%D7%94%20%D7%9E%D7%A4%D7%99%20%D7%94%D7%9E%D7%91%D7%A8%D7%9A Sulam edition (pg. 133; daf 87d in the old edition)]. (However, the Matok Midevash pg. 579 explains the Zohar according to the opinion that 1 man can’t lead a zimmun of 3 women.)
Sources that '''do not''' allow 1 man to lead a zimmun of 3 women:
**[https://beta.hebrewbooks.org/pdfpager.aspx?req=14448&st=&pgnum=250&hilite= Ohel Moed (Shaar Brachot Derech 7 Netiv 1 daf 107b)] brings the Raavad’s opinion and another rishon’s opinion that disagrees with him; the Ohel Moed himself doesn’t take sides on this issue. (However it’s not entirely clear that this anonymous rishon– who’s also cited in the Sefer Hameorot mentioned above– actually holds that a man can’t lead a zimmun for 3 women. Rather, it’s possible that he simply holds that men and women can’t join together for a zimmun because of pritzut. This is in opposition to the Sefer Hameorot’s position that we are not concerned at all for the reason of pritzut in a zimmun of men and women, as long as there’s no avadim. But this exact case of 3 women and 1 man may not have been the intention of that anonymous rishon.)

**Peirushim Upsakim Al Hatorah Lerabbeinu Avigdor Tzarfati, Parshat Eikev, (can be found in [https://beta.hebrewbooks.org/pdfpager.aspx?req=53035&st=&pgnum=80&hilite= Kovetz Shitot Kamai on Arachin 3a pg. 51-][https://beta.hebrewbooks.org/pdfpager.aspx?req=53035&st=&pgnum=81 52])— there’s room to say that he holds that 1 man can’t lead a zimmun for 3 women, since he only requires women to be yotzei from a man when there’s already 3 men making a zimmun. Seemingly even though there’s an advantage of hearing birkat hamazon from a man, this is not allowed when there’s no zimmun of 3 men. (This matter requires further study.)

**Seemingly, the [https://beta.hebrewbooks.org/pdfpager.aspx?req=32520&st=&pgnum=144&hilite= Yad Haketana (Brachot 9:15 footnote 73)] would not allow a man to be motzi women in zimmun if there aren’t 3 men there. (Since he says that women are not allowed to respond to a men's zimmun out loud, in order that it should not look like the men and women are in one group for zimmun, it would seem that he also wouldn't allow a man to lead a zimmun of 3 women when there's no zimmun of 3 men present. This in fact is the logic behind [https://www.sefaria.org/Responsa_Benei_Banim%2C_Volume_IV.4.9?vhe=hebrew|Responsa_Benei_Banim,_Jerusalem_1981-2005&lang=bi Rav Shlomo Zalman Auerbach's ruling (quoted in Benei Banim 4:4:9 s.v. beram from Halichos Beisa)] to not allow this.)
Opinions that hold that a woman can’t be motzi men in zimmun:
*[https://www.sefaria.org/Tosafot_on_Sukkah.38a.9.1?lang=he Tosafot Sukka 38a s.v. be’emet amru] (at least as it's stated in [https://www.sefaria.org/Tosafot_on_Sukkah.38a.9.1?lang=he&p2=Piskei_Tosafot_on_Sukkah.100.1&lang2=he Piskei Tosafot there])

*Ran on the Rif ([https://www.sefaria.org/Ran_on_Megillah.6b.11?vhe=Vilna_Edition&lang=he Megillah 6b in dapei haRif] and [https://www.sefaria.org/Ran_on_Sukkah.19a.5?vhe=Vilna_Edition&lang=he Sukka 19a in dapei haRif])

*Meiri [https://www.sefaria.org/Meiri_on_Berakhot.47b.5?lang=bi&with=all&lang2=en on Brachot 47b s.v. hamishna hashlishit] and [https://www.sefaria.org/Meiri_on_Sukkah.38a.9?vhe=Meiri_on_Shas&lang=he Sukka 38a]
*Chachmei Provence cited by the [https://www.sefaria.org/Meiri_on_Megillah.4a.1?vhe=Meiri_on_Shas&lang=he&with=all&lang2=he Meiri on Megillah 4a] (Even though there’s room to say that the Meiri himself was writing this point, as Rav Moshe Hershler seems to have understood [in [https://tablet.otzar.org/#/book/5281/p/20/t/17256353764821234/fs/0/start/0/end/0/c his edition of the Meiri haara 154 page 21]] it's more mashma that the Meiri is citing this from a different rishon. Even though usually the term "Chachmei Provence" is used by the Meiri in reference to the Ittur [see [https://www.sefaria.org/search?q=%D7%A4%D7%A8%D7%95%D7%91%D7%99%D7%A0%D7%A6%D7%90&tab=text&tpathFilters=Talmud%20Commentary%2FRishonim%20on%20Talmud%2FMeiri&tvar=1&tsort=relevance&svar=1&ssort=relevance here] for a list of references to “Chachmei Provence” in the Meiri”] it's possible that here he's referring to a different rishon with this terminology, or that he actually is citing a statement from the Ittur which is no longer extant.

*[https://www.sefaria.org/Chiddushei_HaRa'ah_on_Berakhot.45a.7?vhe=Perush_ha-halachot_masekhet_berakhot,_Jerusalem_2007&lang=bi Raah on Brachot 45a]

*It seems from the words of the Sefer Hamichtam (found in [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=43537#p=25&fitMode=fitwidth&hlts=&ocr=%D7%95%D7%9E%D7%95%D7%A6%D7%99%D7%90%D7%95%D7%AA%20%D7%90%D7%AA%20%D7%94%D7%90%D7%A0%D7%A9%D7%99%D7%9D%20%D7%90%D7%9D%20%D7%94%D7%99%D7%95%20%D7%99%D7%95%D7%93%D7%A2%D7%95%D7%AA%20%D7%9C%D7%A7%D7%A8%D7%95%D7%AA Kovetz Shitos Kamai on Brachot 45a, vol. 3 pg 1256]) that he held that a woman can’t be motzi men in zimmun, even though it seems from his words that he did not reach a conclusive decision as to whether women are obligated in zimmun or not (therefore his opinion is relevant even according to the Shulchan Aruch ([https://www.sefaria.org/Shulchan_Arukh%2C_Orach_Chayim.199.7?lang=bi 199:7]) who holds women are obligated in zimmun in this case where she ate with 3 men).

*It’s possible that this is the intention of the [https://www.sefaria.org/Ohr_Zarua%2C_Volume_II.369.1?ven=hebrew|Ohr_Zarua,_Zhytomyr,_1862&lang=he&with=all&lang2=he Ohr Zarua Volume II #369] (even though in [https://www.sefaria.org/Ohr_Zarua%2C_Volume_I.184.1?ven=hebrew|Ohr_Zarua,_Zhytomyr,_1862&lang=he Ohr Zarua Volume I #184] he seems to side with the opinions that women are ''always'' exempt from zimmun, it seems that his arguments here that women can’t be motzi men in zimmun are independent of his conclusion there.)

*Implication of [https://beta.hebrewbooks.org/pdfpager.aspx?req=32520&st=&pgnum=144&hilite= Yad Haketana (Hilchot Brachot 9:15 footnote 71-73)] as understood by [https://www.sefaria.org/Biur_Halacha.199.7.3?vhe=Biur_Halacha&lang=bi Beiur Halacha (199:7 s.v. veyotz’ot)]. (In footnote 71 he says the reason women are obligated in zimmun only when eating with 3 men is in order to show that women can't be motzi men in birkat hamazon deoraita; in footnote 72 he says a group of 3 women can't break off from a group of 3 men to make their own zimmun, rather they must be yotzei with the men's zimmun; in footnote 73 he says that women are not allowed to respond to the men's zimmun out loud, in order that it should not look like the men and women are in one group for zimmun.)

*[https://www.sefaria.org/Biur_Halacha.199.7.3?vhe=Biur_Halacha&lang=bi Beiur Halacha (199:7 s.v. veyotz’ot)]

*The [https://www.sefaria.org/Bach%2C_Orach_Chaim.689.3.1?lang=he Bach (Orach Chaim 689:1 s.v. uBaal haIttur katav mistabra)] says that according to the opinions that women are not obligated in birkat hamazon mideoraita, they can’t be motzi men in zimmun. (Seemingly he would say the same according to the Shulchan Aruch ([https://www.sefaria.org/Shulchan_Arukh%2C_Orach_Chayim.186.1?lang=bi 186:1]) that there’s a doubt whether women are obligated in birkat hamazon mideoraita— see the words of the Bach and his reference to what he writes earlier [[https://www.sefaria.org/Tur%2C_Orach_Chaim.186.1?lang=bi&with=Bach&lang2=en 186:1]]).
*[https://www.sefaria.org/Shulchan_Arukh_HaRav%2C_Orach_Chayim.186.4?lang=bi Shulchan Arukh HaRav Orach Chayim 186:4]
*[https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.199.24.1?lang=bi Kaf HaChayim Orach Chayim 199:24] (See further [https://www.sefaria.org/Penei_Yehoshua_on_Berakhot.45b.2?vhe=hebrew|Penei_Yehoshua,_Warsaw_1861&lang=he&with=all&lang2=he Penei Yehoshua on Berakhot 45b §2] s.v. Tosafot dibbur hamatchil shani & [https://beta.hebrewbooks.org/pdfpager.aspx?req=32520&st=&pgnum=144&hilite= Yad Haketana (Hilchot Brachot 9:15 footnote 71)] who touch on his idea in different contexts.)
Opinions that hold that a woman '''can''' be motzi men in zimmun:
**[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16250#p=192&fitMode=fitwidth&hlts=&ocr=%D7%90%D7%A9%D7%94%20%D7%96%D7%99%D7%9E%D7%95%D7%9F Sefer Hapardes (Rabbeinu Asher ben R' Chaim) (R' Blau ed., pg. 176)] (mentioned earlier).
**[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16269#p=71&fitMode=fitwidth&hlts=&ocr=%D7%9B%D7%A9%D7%99%D7%A9%20%D7%96%D7%99%D7%9E%D7%95%D7%9F%20%D7%91%D7%96%D7%9B%D7%A8%D7%99%D7%9D Hilchot Brachot of the Ritva 7:2] and straightforward understanding of [https://www.sefaria.org/Sukkah.38a.9?lang=he&with=Ritva Ritva on Sukka 38a s.v. tanu rabanan] (mentioned earlier). (According to the interpretation of [https://www.sefaria.org/Responsa_Benei_Banim%2C_Volume_III.1.7?lang=bi Benei Banim {3:1:7 s.v. verak}] the Ritva only allows this when there are 3 women who are making a zimmun together, not when there’s 3 men and less than 3 women. However, [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=47327#p=213&fitMode=fitwidth&hlts=&ocr= Maadanei Asher Hilchos Brachos, vol. 2, 68:3], [https://ph.yhb.org.il/category/%D7%91%D7%A8%D7%9B%D7%95%D7%AA/05-%D7%96%D7%99%D7%9E%D7%95%D7%9F/#_te01ftn4_12 Harchavot LiPeninei Halacha– Brachot], and R’ Mordechai Leib Katzenelenbogen [in his footnotes on the Mossad Harav Kook edition of Hilchot Brachot of the Ritva 7:2 footnote 3; in Iyunim Halacha Lemaaseh at the end of the sefer, §23 pg 137] seem to understand the Ritva as allowing this even when there’s only 1 woman and 3 men.)
**[https://beta.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=92 Chazon Ish (Orach Chaim 30:8)] considers this as a possibility, although he does not reach a clear conclusion on this matter. He also only considers this in a case where the men are unable to recite the bracha on their own.
</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 Sephardi 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 Sephardi, Ashkenazi, and Kattan (Sephardi) eat bread together, they may make a zimmun if the Sephardi leads. If they're ten total, consisting of eight Sephardim, and Ashkenazi, and a Kattan, they Sephardim 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 Sephardi, Ashkenazi, and Kattan eat together, they may make a zimmun and the Sephardi should be Mezamen. Moreover, Rav Shlomo Zalman Auerbach holds that if they're eight Sephardim, an Askenazi, and a Kattan, one of the Sephardim 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 [https://www.sefaria.org/Prisha%2C_Orach_Chaim.199.15.1?lang=bi&with=Tur&lang2=en Perishah (199:15)] had a Girsa in the Tur that ketanim could make their own zimmun, but the [https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.199.18.1?lang=bi 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. However, in a footnote (Birur Halacha §7) he notes that since several rishonim ([https://www.sefaria.org/Meiri_on_Berakhot.47b.5?lang=bi Meiri Brachot 47b], [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16100#p=117&fitMode=fitwidth&hlts=&ocr= Sefer Hameorot Brachot 45a], [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16242#p=147&fitMode=fitwidth&hlts=&ocr= Sefer Habatim Hilchot Brachot Shaar 6 Siman 16], [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16251#p=122&fitMode=fitwidth&hlts=&ocr= Sefer Hashulchan Hilchot Seuda Shaar 6], and simple understanding of the Tur [https://turshulchanarukh.alhatorah.org/Main/Orach_Chayyim/199.6#m7e4n6 199:6]) hold that ketanim do make their own zimmun, maybe the halacha should be like them, but he does not conclusively decide this way. Rav Moshe Mordechai Karp (Hilchos Yom Beyom, vol. 2, 10:10) holds that ketanim may make their own zimmun as a ''reshut'' (optionally), '''as long as they each say their own birkat hamazon'''. [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=20024#p=100&fitMode=fitwidth&hlts=&ocr=%D7%A7%D7%98%D7%A0%D7%99%D7%9D%20%D7%9E%D7%96%D7%9E%D7%A0%D7%99%D7%9D Benei Banim (3:27, pg 100, s.v. ach & s.v. verak], [https://www.sefaria.org/Responsa_Benei_Banim%2C_Volume_III.27.15?ven=hebrew|Responsa_Benei_Banim,_Jerusalem_1981-2005&lang=bi §15]-[https://www.sefaria.org/Responsa_Benei_Banim%2C_Volume_III.27.16?ven=hebrew|Responsa_Benei_Banim,_Jerusalem_1981-2005&lang=bi 16] on Sefaria) implies that ketanim are allowed make a zimmun, although he says that nowadays the minhag is that ketanim don't make a zimmun. [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=68385#p=271&fitMode=fitwidth&hlts=&ocr=%D7%A7%D7%98%D7%A0%D7%99%D7%9D%20%D7%9E%D7%96%D7%9E%D7%A0%D7%99%D7%9D Rav Molekandov in Kovetz Menorah Badarom Gilyon 58, Adar Sheini 5784, pg 271]-[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=68385#p=272&fitMode=fitwidth&hlts=&ocr= 272] holds that ketanim who reached the age of chinuch must make a zimmun if they eat together. Divrei Shalom ([https://he.m.wikipedia.org/wiki/%D7%A9%D7%9C%D7%95%D7%9D_%D7%99%D7%A6%D7%97%D7%A7_%D7%9E%D7%96%D7%A8%D7%97%D7%99 Rav Shalom Yitzchak Mizrachi]) Orach Chaim 2:68 says that since Hashem’s name is not mentioned in their zimmun they should make a zimmun in accordance with the stringent opinions.</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 [https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.199.21?lang=bi Kaf HaChaim (199:21)] sounds like they have to be three Gedolot. The Hebrew-English Yalkut Yosef in the footnotes quotes a [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=64496#p=352&fitMode=fitwidth&hlts=&ocr=%D7%9E%D7%96%D7%9E%D7%A0%D7%95%D7%AA Maayan Omer (1:9:31, pg 305; pg 338 in 5777 edition)] 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]]

Birkat Halevana

2025-04-01T15:00:58Z

Mpg613: /* Women */ added source

{{Done}}[[File:Moon_phases.gif|thumb|Phases of the moon]]
During the beginning of the lunar month the moon is situated between the earth and the sun, thus causing the illuminated side of the moon to face away from the earth. A few days into the new month, the moon makes its appearance gradually until it reaches its fullness, when it then wanes again. Our Sages instituted that upon seeing the moon at its first stages after renewal one is to recite a blessing called '''Birkat Halevana''' (Hebrew: ברכת הלבנה, tran. ''Blessing of The Moon)'', or '''Kiddush Levana''' (Hebrew: ''קידוש לבנה'', trans. ''Sanctification of the Moon).''<ref>Some Ashkenazic greats termed this blessing "Kiddush Halevana, see for instance Maharil (Rosh Chodesh, Siman 9) and Rama 426:2. Rabbi Yosef Qafih (The Guide for the Perplexed, 2:5 fn. 15) however, writes that the name "Birkat Halevana" is more correct as that is what is found in all earlier sources. See Hegyonei Haparsha Shemot (p. 132) who documents that the Or Zaruah (456), Shibolei Haleket (167) and Tur (426) all use the title B''irkat Halevana'', as opposed to the Eshkol (Birchot Hodah 23:3) and Maharil (Rosh Chodesh) who termed it K''iddush Levana''. In explaining the term this latter term, he cites the To'ameha Chaim (37) who brings that Midrash Rabba (Shemos Rabba 15) states that God gave the Jewish people the moon as his betrothal gift, with that he explains that this term highlights the relationship between God and the Jewish people which is comparable to an Halachic marriage, ''[[kiddushin]]''. </ref>

This monthly ritual is performed outdoors at night in the first half of the month, in which this blessing along with a series of additional prayers are recited for the new moon.

The source of this blessing appears in the Talmud (Sanhedrin 42a) where the sages equate one who blesses the new moon on its proper time to one who greets the Divine Presence.<ref>Sanhedrin 42a. See Divrei Yatziv (Orach Chaim 278) for a discussion as to why this blessing is only first introduced here. </ref> The commentators explain that by reciting this blessing of the new moon, one in essence recalls that it is God who created the universe, and this realization in turn is tantamount to experiencing the Divine Presence.<ref>Levush (426:1) explains that this blessing was specifically designated to the moon over other stars or planets because it is the moon that is closest to us on earth, easily enabling us to constantly recognize God's control over the universe. Aruch Hashulchan 426:2 also cites this reason. C.f. Sefer Hachinuch 403 for a similar idea. Alternatively, Hegyonei Haparsha (Shemot p. 133) quotes To'ameha Chayim (Rosh Chodesh n. 8) that the moon is awarded this blessing as an appeasement for its minimization by God at the beginning of creation (See Rashi Beresheet 1:16). </ref>

Another aspect of this ritual is in order for us to internalize a significant lesson that emerges when comparing the history of the Nation of Israel and the cycle of the moon: just as the moon is "reborn" after a period of its decrease and extinction, so too, our nations decline will end and its light will once again radiate in full vibrancy. This ritual in effect instills in our hearts this much-needed message of hope.<ref>Rama 426 citing Rabbeinu Bahya (Parashas Vayeshev) </ref>

==Basics==

#Since this blessing involves greeting the Divine Presence, it is most proper, when possible, for it to be recited while standing. <ref>Gemara Sanhedrin 42a, Shulchan Aruch Orach Chaim 426. The Gemara relates that Mereimar and Mar Zutra in their later years would be supported by their attendants in order to recite this blessing while standing. See Rashi there. </ref> When not feasible (eg. a elderly or sick person), this blessing may be recited in a sitting position.<ref>Ya'alkut Yosef 426:11</ref>
#It is also preferable, when possible, that this blessing not be recited indoors but, rather, outdoors under open skies, as is the way to go greet someone of prominent stature. <ref>Shiltei Ha'giborim (Berachos 189:3), Bach Orach Chaim 426 and Teshuvos HaBach (no. 80)</ref> Preferably one should also not be positioned beneath a roof or overhang.<ref>Rama Orach Chaim 426:4 with Mishnah Brurah (426:21) and Ya'alkut Yosef (426:26). Orchos Rabbenu (v. 1 p. 178) however, brings from the Chazon Ish that this optimal condition is only to refrain from its recital in indoor structures, but, once outside, one may recite the blessing under an overhang. See Responsa Yaskil Avdi (vol. 8 no. 38) and Ya'alkut Yosef (Shabbat vol. 5, pg. 332) for a discussion regarding its recital under a tree branch, and Mishnah Berura Dirshu (42) regarding its recital under an umbrella. </ref> When not feasible, this recommended condition may be waived, provided the moon's illumination is visible indoors to the reciter (eg. through a window or door). <ref>Bach Orach Chaim 426 with Mishnah Berurah (426:21). </ref>
#It is proper to be clothed with dignity while reciting this blessing, as one would dress before greeting someone of prominent stature. Some have the custom to wear special Shabbat garments, even while reciting this blessing during an ordinary weekday. <ref>Tractate Sofrim (20) makes reference to the importance of being well dressed during this ritual. See Hagaos Maimoniyos (Hilchos Berachos 10:16) who relates that his teacher Rabbi Meir of Rothenburg had the custom to wear Shabbos clothes before the recital of this blessing, even if he preformed it during the weekday. Pri Chadash Orach Chaim 426:???? brings this, and suggests that we at the very least be meticulous of wearing the special Shabbos hat. See Mishnah Berurah (426:7) however, who observed that widespread custom is to no longer to be careful in this latter stringency. See also Ya'alkut Yosef Shabbat vol. 5, pg. 318). </ref>
#Since this ritual involves such great allusion the ultimate convalesce of our nation, it is customary to break into frolic dance after its completion. <ref>Meiri Sanhedrin 42a, Darchei Moshe Orach Chaim 426, Rama Orach Chaim 426:2 further analogizes this ritual in effect to a ceremony of ultimate matrimony between God and the Nation of Israel. (Teshuvot Vehanhagot (1:203) quotes Rabbi Betzalel Stern who points out that this is the only place we find the Rama interestingly recommending dancing.) See Shaar Hatziyun (Orach Chaim 426:12) explains that we do not recite this blessing on Friday night because this ritual is accustomed to be coupled with dancing, which is forbidden on Shabbos. </ref>

==When It Should Be Said==
#According to Ashkenazim, one may recite the Bracha three days after the molad; however, according to Sephardim, in general, one should wait until seven days after the molad.<ref>Shulchan Aruch Orach Chaim 426:4 writes that one shouldn’t recite Birkat Halevana until seven days have passed from the molad based on the Shaarei Orah. However, the Bach on Orach Chaim 426 rules like the Rabbenu Yonah who says that one may say it after three days. Taz, Orach Chaim 426:3, Magen Avraham 426:13, Aruch HaShulchan, Orach Chaim 426:13, and Mishna Brurah 426:20 agree with the Bach. Shu”t Yabia Omer 6:38(1) rules like Shulchan Aruch but adds that if Motzei [[Shabbat]] is a few hours less than seven days one may say it and in places where the majority of the month is cloudy one may say it after three days.

The [https://beta.hebrewbooks.org/pdfpager.aspx?req=65783&st=&pgnum=346 Levana Bechidushah (Rav Aharon Shub) page 320] says that the shiur of 3 days to wait to begin saying kiddush levana is based on the time in Yerushalayim, so practically the time would have to be adjusted to each place. According to this, the calculation is as follows (based on [https://images.shulcloud.com/53/uploads/2-7-25/Shvat5785.pdf Rabbi Mordechai Premock’s calendar]):

Jerusalem Solar Time is 21 minutes later than Jerusalem Standard time (which is the time used for the molad). So after subtracting 21 minutes from Jerusalem Solar Time, the time can be adjusted to the time zone one is currently in. For example, Eastern Standard Time would be 7 hours earlier than Jerusalem Standard Time.

(All of the above calculations do not take Daylight Savings into account. See [https://ezrastorah.org/calendar5783/new_moon.pdf here].)</ref> In this context, days are counted as 24 hour periods.<ref>Mishna Brurah 426:17 clarifies that for this halacha days are counted as 24 hour periods and not from sunset to sunset.</ref> It is proper to wait until Motzei [[Shabbat]] (Saturday night) to recite Birkat Halevana.<ref>Masechet Sofrim 19:10 (in some versions 20:1) writes that one should say Birkat Halevana specifically on Motzei [[Shabbat]]. However, Rabbenu Yonah ([[Brachot]] 21a) quotes some who say this, rejects it, and concludes that one can say it anytime after three days. Bet Yosef Orach Chaim 426:2 writes that probably Rabbenu Yonah didn’t have this girsa in Maasechet Sofrim. Shulchan Aruch, Orach Chaim 426:2 rules that one should recite Birkat Halevana on Motzei [[Shabbat]]; however, the Biur HaGra, Orach Chaim 426:2 cites the Gemara Yevamot 39a which says that we don’t delay performing [[Mitzvot]]. The Mishna Brurah 426:20 rules that it’s proper to wait until Motzei [[Shabbat]], but there is what to rely on to say it earlier. Additionally, in the winter and rainy months, those who are zealous to say it early are praiseworthy. Rama Orach Chaim 426:2 writes that if Motzei [[Shabbat]] is the eleventh night from the molad, one doesn’t have to wait until Motzei [[Shabbat]], because it’s possible it will be cloudy the following four nights.</ref>
#If the bracha was said on the first night, one is yotzei bedieved (therefore it may not be repeated)<ref>Hilchos Chag Bechag on Rosh Chodesh and Kiddush Levana, 13:19, pg. 283.</ref>; some say that in such a case it's preferable to be yotzei the bracha with someone else after 3 days.<ref>Hilchos Chag Bechag on Rosh Chodesh and Kiddush Levana, 13:19, footnote 52, pg. 283, in the name of Rav Sraya Deblitzky in Zeh Hashulchan vol. 2 siman 128. (See further on this point in [https://hebrewbooks.org/pdfpager.aspx?req=19415&st=&pgnum=56 Rav David Arama on Rambam Hilchot Brachot 10:17 הגה"ה s.v. balayla] and [https://hebrewbooks.org/pdfpager.aspx?req=921&st=&pgnum=255 Igros Moshe Choshen Mishpat 2:47:2 s.v. umistaber].)</ref>
#During the month of Tishrei, Birkat Halevana isn't recited prior to [[Yom Kippur]]; rather it should be said right after [[Yom Kippur]].<ref>Rama, Orach Chaim 426:2. The Beiur Halacha (s.v. sham d"h v'lo kodem), however, does quote the opinion of the Levush that by Yom Kippur, as opposed to Tisha B'Av, Birkat Halevana ''should'' be said ''before'' Yom Kippur as even one merit (one mitzvah) may tip the scales towards the positive during this period of judgement. He notes that this seems to be the opinion of the Beis Meir as well.</ref>
# During the month of Av, most have the minhag not to say [[Kiddush Levana]] prior to [[Tisha BeAv]].<ref>Rama Orach Chaim 426:2, 551:8, Birkei
Yosef 559:8,Kaf Hachaim 551:8:117, Ben Ish Chai: Devarim 28</ref> Some say that it shouldn't be said right after [[Tisha BeAv]], but in the next few days.<ref>Rama, Orach Chaim 426:2, Mishna Brurah 426:10. However, Ish Matzliach footnote 3 ad loc. says that the Minhag in most places is to recite it on Motzaei Tisha B'av 

*Halichot Shlomo (Tefillah ch. 15, n. 22) records Rav Shlomo Zalman's minhag to recite [[Kiddush Levana]] after three full days even during the months of Tishrei and Av. See Aruch Hashulchan Orach Chaim 551:22 and Maaseh Rav 159.</ref>
# One may recite Birkat Halevana until 15 days after the molad, however, on the 16th day one should recite it without [[Shem UMalchut]]. Some say that one may only say it until 14¾ days after the molad.<ref>Shulchan Aruch Orach Chaim 426:3 rules like the opinion of Nehardai in Gemara Sanhedrin 41b who say that one has 15 complete days. Chazon Ovadia, Chanuka p. 349 agrees, unlike the opinion of the Rav Pe'alim. However, the Rama Orach Chaim 426:3 writes that one may only say it up to half of 29 days, 12 hours, and 793 chalakim. [https://www.sefaria.org/Biur_Halacha.426.3.1?lang=bi Beiur Halacha s.v. VeLo tet zayin bichlal] writes that if one is in such a situation where half of 29 days, 12 hours, 793 chalakim passed and 15 days have not, there is what to rely on to say the Bracha. Beiur Halacha adds that if it is the 16th day one should say it without [[Shem UMalchut]]. Sh”t Yabia Omer 6:38 agrees with the Beiur Halacha that on the 16th day one should say it without [[Shem UMalchut]]. </ref> A chart of the time of the upcoming molads is printed here (see note for calculation)<ref>Rambam ([[Kiddush]] HaChodesh 6:3) writes that from one Molad (the approximate time when the moon is closest to the sun in the sky and cannot be seen) to the next is 29 days, 12 hours, and 793 chalakim (and there's 1080 chalakim in an hour). The Rambam 6:8 also writes that the time with which to begin to calculate the Molads from the beginning of creation is the 2nd day, 5 hours, and 204 chelakim. To calculate the Molad of [[Rosh Chodesh]] Tishrei 5773, first let us calculate the number of months which passed from creation and then add the appropriate time for each month. Although there are 12 months in a regular year because there are 7 leap years in a 19 year cycle, there is an average of 12.3684 lunar months a year. By Tishrei 5773, 5772 complete years have passed, meaning that 71390 complete months have passed since creation. The chelakim for the molad of Tishrei 5773 should be 1034 (i.e. 204 + (71390 * 793) modulo 1080) which is equal to 57 minutes and 8 chelakim. Making similar calculations leads to conclude that the Molad for Tishrei 5773 is 1am (i.e. 5+12*71390+(204+71930*793-1034)/1080) mod 24 starting from 6pm) Sunday (i.e. 2+1*71390+(909103-37879)/24 mod 7). The other months can then be calculated from that starting point by either adding or subtracting the interval for each month (1 day, 12 hours, 793 chelakim. To confirm these calculations, one can check the [http://www.chabad.org/library/article_cdo/aid/216238/jewish/Molad-Times.htm Chabad.org page of Molad times]. For more explanation of Molad calculation and how the calendar works, see David Pahmer, ''[https://tablet.otzar.org/#/book/167511/p/116/t/1/fs/0/start/0/end/0/c Cheshbon Zeman Kiddush Levana]'' [https://tablet.otzar.org/#/book/167511/p/116/t/1/fs/0/start/0/end/0/c (Ohr HaMizrach 51 1-2, pp. 120, Tishrei 5766)] and [https://www.yutorah.org/lectures/lecture.cfm/896300/rabbi-david-pahmer/kiddush-hachodesh/ Kiddush HaChodesh] on YUTorah.

(See the above article in Ohr HaMizrach [https://tablet.otzar.org/#/book/167511/p/125/t/1/fs/0/start/0/end/0/c page 129] where Rav Hershel Schachter is cited by Rabbi Pahmer as agreeing that if one knows the actual time of the full moon, this should be relied on instead of the calculation of 14¾ days after the molad. See more on this point in [https://hebrewbooks.org/pdfpager.aspx?req=9259&st=&pgnum=385 Yeshuos Yaakov at the end of siman 426 in the tshuva of his grandson Rav Tzvi Hirsh Orenstein, daf 4c s.v. Vehinei bechodesh]. See [https://www.timeanddate.com/moon/phases/ here] for actual times of the full moon.)</ref>:
#The strict halacha allows reciting Birkat Halevana on [[Shabbat]] and [[Yom Tov]], but, since the Kabbalists recommend against it, one shouldn't do it unless one is running out of time to recite the Beracha.<ref>The Rashba (responsa 4:48) quotes someone who said that it is forbidden to say Birkat Halevana on Friday night, since it is like travelling out of the [[Techum]] above ten tefachim. The Rashba doesn't understand that opinion and disagrees. He argues that there is no [[Techum]] above ten tefachim, and, also, it is greeting Hashem and not the moon. Therefore, it isn't at all like travelling out of the [[Techum]] and is permissible to be recited on [[Shabbat]]. The Mishna Brurah 426:12 rules that it is permissible to say Kiddush Levana on [[Shabbat]] and [[Yom Tov]] if it is necessary. In the Shaar Hatziyun 426:12 he adds a reason that everyone can agree with. Since it is a mitzvah filled with happiness, a person might come to dance, which is forbidden on [[Shabbat]].</ref>

==Looking at the Moon==

#One should look at the moon prior to reciting the Bracha. Some hold that one should only look at the moon once and not look at it again, whereas others are lenient to allow looking at it anytime during the Seder of Birkat Halevana except during the Bracha itself.<ref>*Shulchan Aruch, Orach Chaim 426:2 writes that one should look at the moon prior to making the Bracha. [https://www.sefaria.org/Magen_Avraham.426.8?lang=bi Magen Avraham 426:8] quotes the Shlah who says that one should only look once and then it’s forbidden to look again (for Kabbalistic reasons). Sheyarei Knesset HaGedolah 426:5 quotes the Sefer Charedim that one may only look at the moon at the time of the Bracha.
On the other hand, the Sefer Charedim 45:5 actually writes that one may not look at the moon just like one may not look at a rainbow (and doesn’t mention anything about the Bracha). Thus, the Birur Halacha (Rabbi Yechiel Zilber, [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=50538#p=121&fitMode=fitwidth&hlts=&ocr= vol 5, pg 121]) explains that the Sefer Charedim probably agrees with the Shlah.

*Morever, Sheyarei Knesset HaGedolah writes that the minhag is look at the moon during the entire Seder, and his point supported by the language of Maasechet Sofrim quoted by the Tur and Shulchan Aruch. Birur Halacha (vol 5, pg 122) writes that if one is looking at the moon in order to recognize Hashem’s wonders then it’s permissible.
*Mishna Brurah 426:13 quotes these three opinions and doesn’t give a ruling. The [https://he.wikisource.org/wiki/%D7%A2%D7%A8%D7%95%D7%9A_%D7%94%D7%A9%D7%95%D7%9C%D7%97%D7%9F_%D7%90%D7%95%D7%A8%D7%97_%D7%97%D7%99%D7%99%D7%9D_%D7%AA%D7%9B%D7%95#%D7%A1%D7%99%D7%9E%D7%9F_%D7%AA%D7%9B%D7%95_%D7%A1%D7%A2%D7%99%D7%A3_%D7%94 Aruch HaShulchan, Orach Chaim 426:5] writes that the minhag is like the Shlah. Chida in Yosef Ometz 474 and Moreh Etzbah 6:186, [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=7849#p=613&fitMode=fitwidth&hlts=&ocr= Chesed LaAlafim 426:4], Kaf HaChaim Palagi 35:4, The Ben Ish Chai (II Vayikra 23), Kaf HaChaim Orach Chaim 426:34, Mekor Chaim 426:2, Birkat Eitan (Birkat Halevana pg 207), Yalkut Yosef (Birkat Halevana pg 146), and Ateret Paz (Birkat Halevana pg 65) agree.</ref>
#If one recited Birkat Halevana without looking at the moon but with a tzibbur, one fulfills his obligation after the fact.<ref>Birkat Eitan (Birkat Halevana pg 200), Sefer [[Kiddish]] Levana (2 note 20) in name of Rav Elyashiv, Halichot Shlomo 15:13, [https://beta.hebrewbooks.org/pdfpager.aspx?req=672&st=&pgnum=96 Even Yisrael 426:1], [https://beta.hebrewbooks.org/pdfpager.aspx?req=1415&st=&pgnum=124 Shu"t Shevet HaLevi Y"D 5:125(4)] </ref>

==Explanation of the Text==

#The text of this blessing, as it appears in the Talmud, reads: Blessed are you God.. Who with his utterance created the heavens.. Who renews the months, etc.<ref>Sanhedrin 42a, Shulchan Aruch Orach Chaim 426:1 </ref> In this blessing, we express our recognition of God's awesome power over the universe. As such, one should be vigilant to recite this blessing with full intent, devotion, and elation.<ref>Moreh Ba'ezbah 187, Ben Ish Chai (vol. 1, Vayikra 26)</ref> It is customary to also recite additional appropriate texts and passages, the "Shalom Aleichem" greeting <ref>Levush (Orach Chaim 426) explains that this greeting is included after the recital of this blessing, for after having greeted the Divine Presence, we then joyously bless one another. [http://www.hebrewbooks.org/pdfpager.aspx?req=1911&pgnum=105 Rav Yosef Meshash in Mayim Chayim 92] adds another reason. We are asking for Shalom for Klal Yisrael, between the parts of Hashem's name, and that the moon should return to its original completeness.</ref> and, for Ashkenazim, the "Aleinu" prayer<ref>Mishnah Berurah 426. We recite this prayer after our greeting of the moon, to declare that this ritual is not to be interpreted as idolatrous heavenly worship, God forbid. </ref>.
#The verse "Just as I dance toward you but cannot touch you, so may none of my enemies be able to touch me for evil" and many that follow in the text are repeated three times in order to give emphasis to these special messages. Upon the recital of this verse, one is to rise on his toes as if in a dance.<ref>Masechet Soferim (19). Dover Shalom (Kiddush Levana) explains that this symbolic exertion to touch the moon is a form of prayer: "Just as we cannot touch the moon, may the exertions of our enemies against us be with no avail". Some write that this rise should specially be of three times, See Yalkut Yosef (426).</ref>
#After mankind's first successful Lunar surface landing in July 20, 1969, there were those who felt that this last mentioned verse should now read:"Just as I dance toward you but '''do not''' touch you", most however argued, explaining that, to us here at earth, the moon is classified as 'unable to be touched'.<ref>Israeli Armed Forces’ Chief Chaplain General Rabbi Shlomo Goren's change in the IDF Siddur (pg. 464) also based on text of Masechet Soferim. See, however, Derech Sicha (pg. 629), where Rabbi Chaim Kanievsky explains that even nowadays the moon is deemed 'unable to be touched'. Yalkut Yosef (426:17) writes similarly. </ref>
#Some have written that praying "May I be saved from toothaches" after the recital of this last verse "none of my enemies be able to touch me for evil" is auspicious for being saved from toothaches.<ref>Ta'amei Haminhagim (Inyanei Rosh Chodesh) from the Radziner Rebbe. Some versions of the Ya'avetz's Siddur have this addition as well, in brackets, though. Rabbi Chaim Kanievsky in Derech Sicha (p. 144) concurred with the efficacy of this benevolent charm, as well. He relates that his father, Rabbi Ya'akov Yisrael Kanievsky would recite these additional words also on behalf of others who were suffering from toothaches. See also Yalkut Yosef (Shabbat vol. 5, pg. 329).</ref>
#As was mentioned above, the phases of the moon are equated to the Davidic dynasty, where we are confident that our nation's "diminished" power will soon end and its light will soon illuminate to fullness. It is therefore the custom to recite the verse "David, King of Israel, is alive and enduring".<ref>Rama Orach Chaim 426 </ref> Some communities then follow the recital of this verse with the recital of the word "Amen", three times. One should take care to pause between each [[Amen]] <ref>*Yerushalmi ([[Megillah]] 4:10) teaches that one may not say [[Amen]] [[Amen]] just as the Sages prohibited the recital of "[[Shema]] [[Shema]]". See Ohel Moed ([[Kriyat Shema]] 1:7) who cites this Yerushalmi and rules accordingly. The Beis Yosef (Orach Chaim 61) however challenges this ruling of the Ohel Moed and questions it with many verses which actually contain the words [[Amen]] one after the other. (See Mor U'ketzia (61) where the Yaavetz proves that this Yershalmi actually is against a Bavli which permits such a recital.)
*Pri Chadash (Orach Chaim 61:12) refutes the Beis Yosef's proof: he suggests that those verses are indeed only to be said on condition that pause between the two [[Amen]] words. Kaf Hachaim (Orach Chaim 61:43) and Yabia Omer 10:5 therefore rule that while the recital of Birkat Halevana, a pause should be made between the three "Amen" words.</ref> unless his recital is in private, in which case one is not obligated to pause.<ref>Korban HaEdah (Megillah 4:10)</ref>

==Women==

#According to most authorities this blessing is a [[time-bound commandment]], thus exempting women from obligation of its recital.<ref>[https://www.sefaria.org/Meiri_on_Sanhedrin.42a.1?vhe=Meiri_on_Shas&lang=bi Meiri (Sanhedrin 42a)] seems to hold that women are obligated in its recital. Rabbi Shlomo Kluger ([https://www.sefaria.org/Chokhmat_Shlomo_on_Shulchan_Arukh%2C_Orach_Chayim.426.1?lang=bi Chochmas Shlomo 426:1]) explains that although this ritual is time-framed it does not fall under the category of time-bound obligations from which women are exempt for. He reasons that Birkas Halevana is not attached to a specific time on the calendar, as most time-bound commandments, rather this ritual which is a "response" to a natural phenomenon - the moon's renewal - which so happens to be at specific part of the month, and women are therefore obligated. Rabbi Joseph Ber Soloveitchik held this way as well (Nefesh Harav, pg. [https://www.sefaria.org/sheets/499193.23?lang=bi&with=all&lang2=en 176]-[https://www.sefaria.org/sheets/499193.24?lang=bi&with=all&lang2=en 177]; Mipeninei Harav, pg. [https://tablet.otzar.org/#/book/64101/p/94/t/0.29165492754185161234/fs/0/start/0/end/0/c 98]-[https://tablet.otzar.org/#/book/64101/p/95/t/1654927541851612341234/fs/0/start/0/end/0/c 99]; see, however, [https://books.google.com/books?id=XDzlvJ5zsfsC&q=change+the+prevailing+custom#v=snippet&q=change%20the%20prevailing%20custom&f=false Halakhic Positions of Rabbi Joseph B. Soloveitchik, by Rabbi Aharon Ziegler, Volume 4, pg 179]). See Yabia Omer (Orach Chaim 5:36), [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=926#p=27&fitMode=fitwidth&hlts=&ocr= Emek Hatshuva 3:8], and [https://ph.yhb.org.il/en/03-23-01/#fn-8505-1 Peninei Halakha (Women's Prayer, Chapter 23: Some Laws Concerning the Holidays and Festivals, 01. Rosh Ĥodesh and Birkat Ha-levana)] for more on this topic. Rav Moshe Feinstein ([https://hebrewbooks.org/pdfpager.aspx?req=921&st=&pgnum=255 Igros Moshe Choshen Mishpat 2:47:2]) however argued that even this is considered time-framed as it comes around at a same specific time monthly, and that suffices to consider it a time-bound commandment from which women are exempt from. Mishnah Berurah ([https://hebrewbooks.org/pdfpager.aspx?req=60389&st=&pgnum=189 426:1]) considers it so as well. (See further [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=9089#p=297&fitMode=fitwidth&hlts=&ocr=%D7%92%D7%A8%D7%9E%D7%95%20%D7%A4%D7%92%D7%9D%20%D7%94%D7%9C%D7%91%D7%A0%D7%94 Bnei Tzion 426:2] [by [https://he.wikipedia.org/wiki/%D7%91%D7%9F_%D7%A6%D7%99%D7%95%D7%9F_%D7%9C%D7%99%D7%9B%D7%98%D7%9E%D7%9F Rav Bentzion Lichtman]] and [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=50538#p=114&fitMode=fitwidth&hlts=&ocr= Birur Halacha vol. 5 siman 426 page 114] [by [https://forum.otzar.org/viewtopic.php?t=28467 Rav Yechiel Zilber]].) </ref>
#When it comes to other time-bound commandments there is a dispute between the Sephardic and Ashkenazic authorities as to whether they may opt-in and recite the blessing if they so wish.<ref>{{Bracha on Mitzvot Aseh Shehazman Grama}}</ref> When it comes to this blessing however, the widespread custom is that all women do not in fact recite it.<ref>Mishnah Berurah 426 in the name of [https://shulchanarukh.alhatorah.org/Dual/Magen_Avraham/Orach_Chayyim/426.1#m7e0n6 Magen Avraham (beginning of siman 426)] in the name of the Shlah ([https://www.sefaria.org/Shenei_Luchot_HaBerit,_Shaar_HaOtiyot,_Kedusha.56?vhe=Shenei_Luchot_HaBrit,_based_on_Amsterdam,_1698_ed._Part_I&lang=bi Shenei Luchot HaBerit, Shaar HaOtiyot, Ot Kuf, Kedusha, s.v. uminhag yafeh]), since Chavah caused the decreasing of the moon. (See also the words of the [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=42813#p=532&fitMode=fitwidth&hlts=&ocr=%D7%90%D7%99%D7%9F%20%D7%A6%D7%A8%D7%99%D7%9B%D7%99%D7%9F%20%D7%9C%D7%A7%D7%99%D7%99%D7%9E%D7%94 <nowiki>Derech Hachaim [Dinei Kiddush Levana §7]</nowiki>].)

Rav Moshe Mordechai Karp ([https://tablet.otzar.org/#/book/193174/p/310/t/0.348191252793461861234/fs/XKoz6Cy8KqtzRIKXJV17unW6LXXsKKHJzKOMFkmtJBM3/start/0/end/40/c Hilchos Chag Bechag, Hilchos Rosh Chodesh veKiddush Levana, 13:33]) explains that the even the Shlah agrees that women may say kiddush levana if they wish to, and that the Shlah was only explaining why women don't '''''want''''' to say it. The [https://he.m.wikisource.org/wiki/%D7%A2%D7%A8%D7%95%D7%9A_%D7%94%D7%A9%D7%95%D7%9C%D7%97%D7%9F_%D7%90%D7%95%D7%A8%D7%97_%D7%97%D7%99%D7%99%D7%9D_%D7%AA%D7%9B%D7%95#%D7%A1%D7%99%D7%9E%D7%9F_%D7%AA%D7%9B%D7%95_%D7%A1%D7%A2%D7%99%D7%A3_%D7%99%D7%93 Aruch Hashulchan (426:end of 14)] simply mentions that the minhag is that women don't say kiddush levana and that it seems from the Gemara that women did say a shorter version of kiddush levana. (See further [https://he.wikisource.org/wiki/%D7%A2%D7%A8%D7%95%D7%9A_%D7%94%D7%A9%D7%95%D7%9C%D7%97%D7%9F_%D7%90%D7%95%D7%A8%D7%97_%D7%97%D7%99%D7%99%D7%9D_%D7%A8%D7%A6%D7%95#%D7%A1%D7%99%D7%9E%D7%9F_%D7%A8%D7%A6%D7%95_%D7%A1%D7%A2%D7%99%D7%A3_%D7%94 Aruch Hashulchan 196:5] about the related case of women saying havdala.)

[https://beta.hebrewbooks.org/pdfpager.aspx?req=65783&pgnum=680 Levana Bechidushah (Rav Aharon Shub) page 654]-[https://beta.hebrewbooks.org/pdfpager.aspx?req=65783&pgnum=681 655] discusses whether women may say kiddush levana, and he cites [https://beta.hebrewbooks.org/tursa.aspx?a=oc_x2349 Pri Megadim siman 426 in the beginning of Eshel Avraham] and [https://www.sefaria.org/Machatzit_HaShekel_on_Orach_Chayim.70.1.5?lang=bi Machatzis Hashekel 70:1] that women may not say kiddush levana (who base their ruling upon the words of the Shlah). The Chida in [https://beta.hebrewbooks.org/generic.aspx?download=9191&pgnum=171 Machazik Bracha 426:4] says the same.

[https://hebrewbooks.org/pdfpager.aspx?req=9259&pgnum=384 Yeshuos Yaakov 426:1] and [https://hebrewbooks.org/pdfpager.aspx?req=950&pgnum=64 Shu”t Kesav Sofer Orach Chaim siman 34] also say that women may not say kiddush levana, but for different reasons which are not primarily based on the Shlah.

See further [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=9089#p=297&fitMode=fitwidth&hlts=&ocr=%D7%92%D7%A8%D7%9E%D7%95%20%D7%A4%D7%92%D7%9D%20%D7%94%D7%9C%D7%91%D7%A0%D7%94 Bnei Tzion 426:2] (by [https://he.wikipedia.org/wiki/%D7%91%D7%9F_%D7%A6%D7%99%D7%95%D7%9F_%D7%9C%D7%99%D7%9B%D7%98%D7%9E%D7%9F Rav Bentzion Lichtman]) and [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=50538#p=114&fitMode=fitwidth&hlts=&ocr= Birur Halacha vol. 5 siman 426 page 114] (by [https://forum.otzar.org/viewtopic.php?t=28467 Rav Yechiel Zilber]).</ref> Some suggest that women should attempt to hear the blessing recited by a man who has in mind that the blessing be behalf of them as well.<ref>Kaf HaChaim (Orach Chaim 426:1), Chazon Ovadia Chanuka page 371 (quoted [https://www.hidabroot.org/question/286925 here]).</ref>

==Blind==

#The authorities dispute whether a blind person is obligated in this blessing or not.<ref>[https://www.sefaria.org/Teshuvot_Maharshal.77.2?lang=bi Responsa Maharshal (no. 77)] explains that this blessing was instituted in recognition of the renewal of the moon, and it, thus, follows that even the blind be obligated. Additionally, even the blind benefit from the moon, for others use its light in escorting them. This is also the opinion of the Mishnah Berurah (426:1). See however [https://www.sefaria.org/Biur_Halacha.426.1.2?lang=bi Biur Halachah (s.v. venehenin)] who cites many who hold that he should not recite this blessing. See Ya'avetz's Siddur (Kiddush Levana) who writes that he should recite the blessing with omitting God's name.</ref> Many suggest that he should listen to another while having in mind to fulfill his obligation.<ref>[https://www.sefaria.org/Biur_Halacha.426.1.2?lang=bi Biur Halachah (426, s.v. venehenin)] </ref>
==Children==
#A child who has reached the age of [[chinuch]] should say this blessing. Some say that this is only preferable but not a full obligation<ref>[https://www.sefaria.org/Mishnah_Berurah.426.1?lang=bi&with=all&lang2=en Mishnah Berurah 426:1].</ref>, while others question this ruling and say that it might be a full obligation.<ref>Hilchos Chag Bechag on Rosh Chodesh and Kiddush Levana, 13:31 & footnote 85, pg. 304, [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=57762#p=214&fitMode=fitwidth&hlts=&ocr=%D7%A7%D7%99%D7%93%D7%95%D7%A9%20%D7%9C%D7%91%D7%A0%D7%94 Chinuch Yisrael vol. 1 2:13 pg. 214].</ref>
==Hebrew Text==
#Ashkenazic text of Birkat Halevana: [https://he.wikisource.org/wiki/%D7%A1%D7%99%D7%93%D7%95%D7%A8/%D7%A0%D7%95%D7%A1%D7%97_%D7%90%D7%A9%D7%9B%D7%A0%D7%96/%D7%A7%D7%99%D7%93%D7%95%D7%A9_%D7%9C%D7%91%D7%A0%D7%94 Wikisource.org].
#Sephardic text of Birkat Halevana: [https://www.sefaria.org/Siddur_Edot_HaMizrach,_Blessing_of_the_Moon Sefaria.org].

==Sources==
<references />

[[Category:Brachot]]
[[Category:Prayer]]

Tefillin on Chol HaMoed

2025-03-30T18:46:59Z

Mpg613: added links and lightly edited

There is a general question that exists on [[Chol HaMoed]] about whether [[Tefillin]] should or should not be worn. The sugya begins on 18b-19a in Moed Kattan. There, the Mishna says “one may not write a shtar chov during [[Chol HaMoed]]. Rabbi Yehuda says that one may write [[Tefillin]] and [[Mezzuzos]] for oneself (on [[Chol HaMoed]]).” There is a general issur to do melacha on [[Chol HaMoed]] and one of the issurim is to write. Thus, Rabbi Yehuda is teaching a great chiddush that one may write and correct [[Tefillin]] on [[Chol HaMoed]]. 
Rashi explains that when Rabbi Yehuda permits writing [[Tefillin]] and [[Mezzuzos]] for oneself, that is permitted in order to use those objects on [[Chol HaMoed]] itself. Conversely, the Mishna is assuring writing [[Tefillin]] or [[Mezzuzos]] in order to sell them. Thus it is apparent, that Rashi holds that one must wear [[Tefillin]] during [[Chol HaMoed]] and that is what the Mishna is teaching. (Note: one could explain Rashi differently, and say that when the Mishna says “koseiv odom [[Tefillin]] uMezzuos liatzmo” perhaps the liatzmo of the Mishna and Rashi’s explanation is only referring to [[mezzuzos]] and not to [[Tefillin]]. This explanation does not seem to be correct however, because it would be strange that one would only be permitted to write a [[mezuzah]] if they were using on [[Chol HaMoed]] itself, while [[Tefillin]] could be written regardless.) Additionally, Tosafos in Menachos (36b s.v. yatzu) explains, that as opposed to [[Shabbos]] and [[Yom Tov]] which have an “ose” and thus one is patur from [[Tefillin]] on those days, on [[Chol HaMoed]], despite the fact that there is also an element of an “ose,” one is nonetheless chayav in [[Tefillin]], based on the Gemara in Moed Kattan. 
The Rif makes no mention of the chiyuv of [[Tefillin]] on [[Chol HaMoed]], while the Rosh paskins explicitly that one is in fact chayav in [[Tefillin]] on [[Chol HaMoed]] ([https://he.wikisource.org/wiki/%D7%A2%D7%A8%D7%95%D7%9A_%D7%94%D7%A9%D7%95%D7%9C%D7%97%D7%9F_%D7%90%D7%95%D7%A8%D7%97_%D7%97%D7%99%D7%99%D7%9D_%D7%9C%D7%90#%D7%A1%D7%99%D7%9E%D7%9F_%D7%9C%D7%90_%D7%A1%D7%A2%D7%99%D7%A3_%D7%93 Aruch haShulchan, Orach Chaim 31:4].) The Rambam too, seems to paskin that one wears [[Tefillin]] on [[Chol HaMoed]], firstly, because he does not quote that one does not wear [[Tefillin]] on [[Chol HaMoed]], when he quotes that din in [https://rambam.alhatorah.org/Full/Tefillin_uMezuzah_veSefer_Torah/4/10#e0n6 Mishneh Torah, Hilchot Tefillin (4:10)] in regards to [[Shabbos]] and [[Yom Tov]]. Additionally because, in Mishneh Torah, Hilchos Yom Tov (7:13), the [[Rambam]] says that one may only write [[Tefillin]] and a [[Mezuza]] for themselves and if they have nothing to eat then they can write and sell them, for others, as a livelihood. Nonetheless, the Kesef Mishna (author of the Shulchan Aruch) says that he understands that, through the last line of the Rambam where he permits writing for one’s needed livelihood, the Rambam is asuring wearing [[Tefillin]] throughout [[Chol HaMoed]] as well (I then saw in the [https://www.hebrewbooks.org/pdfpager.aspx?req=922&st=&pgnum=124 Igros Moshe (Orach Chaim:4:24:6)] that the Kesef Mishna retracted later in his piece and wrote that the Rambam held that one must wear [[Tefillin]] on [[Chol HaMoed]]). Additionally, the Rabbenu Manoach, as well as, the [https://rambam.alhatorah.org/Dual/Hagahot_Maimoniyot/Tefillin_uMezuzah_veSefer_Torah/4.10#m7e0n6 Haghos Maimaniyos (Mishneh Torah, Hilchos Tefillin 4:10:9)] quoting the Rabbenu Yehuda in the name of the Ri forbid wearing [[Tefillin]] on [[Chol HaMoed]]. 
The [https://www.sefaria.org/Shulchan_Arukh%2C_Orach_Chayim.31.2?lang=bi Shulchan Aruch (Orach Chaim 31:2)] paskins explicitly, that one is exempt from [[Tefillin]] on [[Chol HaMoed]], because like [[Shabbos]] and [[Yom Tov]], [[Chol HaMoed]] has an “ose” element to it. This view was first mentioned and then rejected by Tosafos in Menachos, where he pointed out that [[Chol HaMoed]] has an “ose” element (Succah on Succos and isur achillas chameitz on [[Pesach]]) but while Tosafos paskined that one is nevertheless chayav in [[Tefillin]], the Shulchan Aruch paskined that one is patur for this very reason. Later, in hilchos [[Chol HaMoed]], the [https://www.sefaria.org/Shulchan_Arukh%2C_Orach_Chayim.545.3?lang=bi Shulchan Aruch (Orach Chaim 545:3)] paskined that one is permitted to write [[Tefillin]] on [[Chol HaMoed]] “liatzmo” which the Mishna Brurah explains as meaning even if one is not going to wear [[Tefillin]] on [[Chol HaMoed]] one may nevertheless write the [[Tefillin]]. In light of the Shulchan Aruch’s psak in Hilchos [[Tefillin]], this explanation of the Mishna Brurah is obvious, because the Shulchan Aruch could not have meant that one only may write [[Tefillin]] on [[Chol HaMoed]] if he intends to wear them, as the Shulchan Aruch never paskins that one wears them on [[Chol HaMoed]]. This is also the shitah of the Gra, and on his explanation to the [https://rambam.alhatorah.org/Full/Tefillin_uMezuzah_veSefer_Torah/4/10#e0n6 Rambam (Hilchos Tefillin 4:10)] the Gra quotes from the Behag as well as the [https://www.sefaria.org/Zohar_Chadash%2C_Shir_HaShirim.197?ven=hebrew|Zohar_Chadash&lang=bi Zohar (to Shir haShirim (daf 8)] (Orach Chaim 5:24:6)) who both forbade wearing [[Tefillin]] on [[Chol HaMoed]] (No such issur is mentioned in our version of the Behag ([https://he.wikisource.org/wiki/%D7%A2%D7%A8%D7%95%D7%9A_%D7%94%D7%A9%D7%95%D7%9C%D7%97%D7%9F_%D7%90%D7%95%D7%A8%D7%97_%D7%97%D7%99%D7%99%D7%9D_%D7%9C%D7%90#%D7%A1%D7%99%D7%9E%D7%9F_%D7%9C%D7%90_%D7%A1%D7%A2%D7%99%D7%A3_%D7%93 <nowiki>Aruch haShulchan [Orach Chaim 31:4]</nowiki>]). Rav Moshe Feinstein ([https://www.hebrewbooks.org/pdfpager.aspx?req=922&st=&pgnum=124 Iggerot Moshe, Orach Chaim:5:24:7]) says that the Gra did not take the Zohar into account, when he ruled that one should not wear [[Tefillin]] on [[Chol HaMoed]], rather, as explained below, the Gra felt that there was no viable svara to wear [[Tefillin]] in the first place. 
The [https://www.sefaria.org/Shulchan_Arukh%2C_Orach_Chayim.31.2?lang=bi Rama (Orach Chaim 31:2)] disagrees with the Shulchan Aruch and quotes that we do wear [[Tefillin]] on [[Chol HaMoed]] but the Bracha should be made quietly. The [https://www.sefaria.org/Shulchan_Arukh%2C_Orach_Chayim.31.2?lang=bi&p2=Ba%27er_Hetev_on_Shulchan_Arukh%2C_Orach_Chayim.31.3&lang2=bi Ba’er Heitev §3] quotes the Taz that it is very strange that the Ramma says that one should make the bracha quietly and therefore says that one should not make a bracha at all. In order to be yotze according to all shitos, the Mishna Brurah [https://www.sefaria.org/Shulchan_Arukh%2C_Orach_Chayim.31.2?lang=bi&p2=Mishnah_Berurah.31.8&lang2=bi (31:8)] advises that one put [[Tefillin]] on without a bracha and have in mind that if [[Chol HaMoed]] is a time of [[Tefillin]] then one is being yotze the mitzvah but if not then one is not yotze the mitzvah through the [[Tefillin]]. The Mishna Brurah continues that, because there is no issur of “bal tosif” in wearing [[Tefillin]] on [[Chol HaMoed]] (as opposed to [[Shabbos]] and [[Yom Tov]] where, as the Magen Avraham says on the Shulchan Aruch in siman 31, there is such an issur,) there is definitely is no aveira being performed when one wears [[Tefillin]] on [[Chol HaMoed]].
While at first glance it appears that the nekudas hamachlokes between the two sets of Rishonim and Achronim is understanding the heter to write [[Tefillin]] on [[Chol HaMoed]], the Gra, in his peirush to the Shulchan Aruch (siman 31) seems to say that this is not the machlokes. The Gra explains, that he finds the shitah of the Ramma etc. very troubling, as fundamentally, [[Shabbos]] and [[Yom Tov]] is also a zman [[Tefillin]], and thus we see that fundamentally a time being defined as a zman [[Tefillin]] does not relate to whether or not we actually wear [[Tefillin]] on that day. Thus, one could understand that one is chayav in [[Tefillin]] on [[Chol HaMoed]] (like the chiyuv on [[Yom Tov]]) and thus is permitted to write [[Tefillin]] (even though he will not wear them.) I then heard in a Shiur given by Rabbi Tzvi Sobolofsky (see yutorah.org) that the nekudas hamachlokes between the two sets of Rishonim and Achronim may be whether the issur melacha on [[Chol HaMoed]] is a din diOraysa. However, as Rabbi Sobolofsky said, this would only be true if the “ose” element that would patur one from [[Tefillin]] on [[Chol HaMoed]] is the issur melacha, as some suggest. However, if, as mentioned previously, the “ose” is the mitzvah of [[matza]] or succah, then the question about issur melacha on [[Chol HaMoed]] should be irrelevant.
As a result of the above machlokes, the question of “lo sisgodidu,” of whether it is problematic to have some people wearing [[Tefillin]] and some not in one Shul, arises. This is particularly problematic in modern America where many people with many different ancestries have met together and often daven side by side in one Shul. Some, such as the [https://www.sefaria.org/Kitzur_Shulchan_Arukh.10.25?lang=bi Kitzur Shulchan Aruch (10:25)] and the [https://he.wikisource.org/wiki/%D7%A2%D7%A8%D7%95%D7%9A_%D7%94%D7%A9%D7%95%D7%9C%D7%97%D7%9F_%D7%90%D7%95%D7%A8%D7%97_%D7%97%D7%99%D7%99%D7%9D_%D7%9C%D7%90#%D7%A1%D7%99%D7%9E%D7%9F_%D7%9C%D7%90_%D7%A1%D7%A2%D7%99%D7%A3_%D7%93 Aruch haShulchan (Orach Chaim 31:4)], explicitly condone Shuls in which some wear [[Tefillin]] and some do not, while others, such as the Shu”t Chayei Aryeh, allow different minhagim to be practiced in one Shul, and holds there is no violation of “lo sisgodidu,” if those who wear [[Tefillin]] do not say the bracha on [[Tefillin]] at all, or say the bracha quietly. The [https://www.sefaria.org/Shulchan_Arukh%2C_Orach_Chayim.31.2?lang=bi&p2=Mishnah_Berurah.31.8&lang2=bi Mishna Brurah (Orach Chaim 31:2:8)] says that it is incorrect for there to be one Shul with mixed practices, and one who wears [[Tefillin]] and visits a Shul where [[Tefillin]] are not worn should wear [[Tefillin]] without a bracha. 
Rav Moshe Feinstein (Iggerot Moshe Orach Chaim [https://www.hebrewbooks.org/pdfpager.aspx?req=922&st=&pgnum=124 5:24:7]) seems to say that it is ok for multiple people in one Shul to practice different minhagim in this regard. This is because no single person has control over anyone else’s practice and cannot control other people within his Shul. However, Rav Moshe specifies that the Chazzan should follow a specific minhag of the Shul. Nonetheless, he is meikil that even the Chazzan need not follow the minhag of the Shul, if the Shul rules dictate that anyone can go up and daven without permission from a head Gabbai, because in that situation as well, the individual members of the Shul have no control of the person who davens and if he is wearing [[Tefillin]] or not. Although the Piskei Teshuvos who says that the minhag Klal Yisroel is primarily to not wear [[Tefillin]], Rav Moshe concludes that if someone has no minhag, then they should wear [[Tefillin]] with a Bracha on [[Chol HaMoed]] because that was the minhag going back a long time.

Birkat Halevana

2025-03-30T18:04:46Z

Mpg613: corrected errors

{{Done}}[[File:Moon_phases.gif|thumb|Phases of the moon]]
During the beginning of the lunar month the moon is situated between the earth and the sun, thus causing the illuminated side of the moon to face away from the earth. A few days into the new month, the moon makes its appearance gradually until it reaches its fullness, when it then wanes again. Our Sages instituted that upon seeing the moon at its first stages after renewal one is to recite a blessing called '''Birkat Halevana''' (Hebrew: ברכת הלבנה, tran. ''Blessing of The Moon)'', or '''Kiddush Levana''' (Hebrew: ''קידוש לבנה'', trans. ''Sanctification of the Moon).''<ref>Some Ashkenazic greats termed this blessing "Kiddush Halevana, see for instance Maharil (Rosh Chodesh, Siman 9) and Rama 426:2. Rabbi Yosef Qafih (The Guide for the Perplexed, 2:5 fn. 15) however, writes that the name "Birkat Halevana" is more correct as that is what is found in all earlier sources. See Hegyonei Haparsha Shemot (p. 132) who documents that the Or Zaruah (456), Shibolei Haleket (167) and Tur (426) all use the title B''irkat Halevana'', as opposed to the Eshkol (Birchot Hodah 23:3) and Maharil (Rosh Chodesh) who termed it K''iddush Levana''. In explaining the term this latter term, he cites the To'ameha Chaim (37) who brings that Midrash Rabba (Shemos Rabba 15) states that God gave the Jewish people the moon as his betrothal gift, with that he explains that this term highlights the relationship between God and the Jewish people which is comparable to an Halachic marriage, ''[[kiddushin]]''. </ref>

This monthly ritual is performed outdoors at night in the first half of the month, in which this blessing along with a series of additional prayers are recited for the new moon.

The source of this blessing appears in the Talmud (Sanhedrin 42a) where the sages equate one who blesses the new moon on its proper time to one who greets the Divine Presence.<ref>Sanhedrin 42a. See Divrei Yatziv (Orach Chaim 278) for a discussion as to why this blessing is only first introduced here. </ref> The commentators explain that by reciting this blessing of the new moon, one in essence recalls that it is God who created the universe, and this realization in turn is tantamount to experiencing the Divine Presence.<ref>Levush (426:1) explains that this blessing was specifically designated to the moon over other stars or planets because it is the moon that is closest to us on earth, easily enabling us to constantly recognize God's control over the universe. Aruch Hashulchan 426:2 also cites this reason. C.f. Sefer Hachinuch 403 for a similar idea. Alternatively, Hegyonei Haparsha (Shemot p. 133) quotes To'ameha Chayim (Rosh Chodesh n. 8) that the moon is awarded this blessing as an appeasement for its minimization by God at the beginning of creation (See Rashi Beresheet 1:16). </ref>

Another aspect of this ritual is in order for us to internalize a significant lesson that emerges when comparing the history of the Nation of Israel and the cycle of the moon: just as the moon is "reborn" after a period of its decrease and extinction, so too, our nations decline will end and its light will once again radiate in full vibrancy. This ritual in effect instills in our hearts this much-needed message of hope.<ref>Rama 426 citing Rabbeinu Bahya (Parashas Vayeshev) </ref>

==Basics==

#Since this blessing involves greeting the Divine Presence, it is most proper, when possible, for it to be recited while standing. <ref>Gemara Sanhedrin 42a, Shulchan Aruch Orach Chaim 426. The Gemara relates that Mereimar and Mar Zutra in their later years would be supported by their attendants in order to recite this blessing while standing. See Rashi there. </ref> When not feasible (eg. a elderly or sick person), this blessing may be recited in a sitting position.<ref>Ya'alkut Yosef 426:11</ref>
#It is also preferable, when possible, that this blessing not be recited indoors but, rather, outdoors under open skies, as is the way to go greet someone of prominent stature. <ref>Shiltei Ha'giborim (Berachos 189:3), Bach Orach Chaim 426 and Teshuvos HaBach (no. 80)</ref> Preferably one should also not be positioned beneath a roof or overhang.<ref>Rama Orach Chaim 426:4 with Mishnah Brurah (426:21) and Ya'alkut Yosef (426:26). Orchos Rabbenu (v. 1 p. 178) however, brings from the Chazon Ish that this optimal condition is only to refrain from its recital in indoor structures, but, once outside, one may recite the blessing under an overhang. See Responsa Yaskil Avdi (vol. 8 no. 38) and Ya'alkut Yosef (Shabbat vol. 5, pg. 332) for a discussion regarding its recital under a tree branch, and Mishnah Berura Dirshu (42) regarding its recital under an umbrella. </ref> When not feasible, this recommended condition may be waived, provided the moon's illumination is visible indoors to the reciter (eg. through a window or door). <ref>Bach Orach Chaim 426 with Mishnah Berurah (426:21). </ref>
#It is proper to be clothed with dignity while reciting this blessing, as one would dress before greeting someone of prominent stature. Some have the custom to wear special Shabbat garments, even while reciting this blessing during an ordinary weekday. <ref>Tractate Sofrim (20) makes reference to the importance of being well dressed during this ritual. See Hagaos Maimoniyos (Hilchos Berachos 10:16) who relates that his teacher Rabbi Meir of Rothenburg had the custom to wear Shabbos clothes before the recital of this blessing, even if he preformed it during the weekday. Pri Chadash Orach Chaim 426:???? brings this, and suggests that we at the very least be meticulous of wearing the special Shabbos hat. See Mishnah Berurah (426:7) however, who observed that widespread custom is to no longer to be careful in this latter stringency. See also Ya'alkut Yosef Shabbat vol. 5, pg. 318). </ref>
#Since this ritual involves such great allusion the ultimate convalesce of our nation, it is customary to break into frolic dance after its completion. <ref>Meiri Sanhedrin 42a, Darchei Moshe Orach Chaim 426, Rama Orach Chaim 426:2 further analogizes this ritual in effect to a ceremony of ultimate matrimony between God and the Nation of Israel. (Teshuvot Vehanhagot (1:203) quotes Rabbi Betzalel Stern who points out that this is the only place we find the Rama interestingly recommending dancing.) See Shaar Hatziyun (Orach Chaim 426:12) explains that we do not recite this blessing on Friday night because this ritual is accustomed to be coupled with dancing, which is forbidden on Shabbos. </ref>

==When It Should Be Said==
#According to Ashkenazim, one may recite the Bracha three days after the molad; however, according to Sephardim, in general, one should wait until seven days after the molad.<ref>Shulchan Aruch Orach Chaim 426:4 writes that one shouldn’t recite Birkat Halevana until seven days have passed from the molad based on the Shaarei Orah. However, the Bach on Orach Chaim 426 rules like the Rabbenu Yonah who says that one may say it after three days. Taz, Orach Chaim 426:3, Magen Avraham 426:13, Aruch HaShulchan, Orach Chaim 426:13, and Mishna Brurah 426:20 agree with the Bach. Shu”t Yabia Omer 6:38(1) rules like Shulchan Aruch but adds that if Motzei [[Shabbat]] is a few hours less than seven days one may say it and in places where the majority of the month is cloudy one may say it after three days.

The [https://beta.hebrewbooks.org/pdfpager.aspx?req=65783&st=&pgnum=346 Levana Bechidushah (Rav Aharon Shub) page 320] says that the shiur of 3 days to wait to begin saying kiddush levana is based on the time in Yerushalayim, so practically the time would have to be adjusted to each place. According to this, the calculation is as follows (based on [https://images.shulcloud.com/53/uploads/2-7-25/Shvat5785.pdf Rabbi Mordechai Premock’s calendar]):

Jerusalem Solar Time is 21 minutes later than Jerusalem Standard time (which is the time used for the molad). So after subtracting 21 minutes from Jerusalem Solar Time, the time can be adjusted to the time zone one is currently in. For example, Eastern Standard Time would be 7 hours earlier than Jerusalem Standard Time.

(All of the above calculations do not take Daylight Savings into account. See [https://ezrastorah.org/calendar5783/new_moon.pdf here].)</ref> In this context, days are counted as 24 hour periods.<ref>Mishna Brurah 426:17 clarifies that for this halacha days are counted as 24 hour periods and not from sunset to sunset.</ref> It is proper to wait until Motzei [[Shabbat]] (Saturday night) to recite Birkat Halevana.<ref>Masechet Sofrim 19:10 (in some versions 20:1) writes that one should say Birkat Halevana specifically on Motzei [[Shabbat]]. However, Rabbenu Yonah ([[Brachot]] 21a) quotes some who say this, rejects it, and concludes that one can say it anytime after three days. Bet Yosef Orach Chaim 426:2 writes that probably Rabbenu Yonah didn’t have this girsa in Maasechet Sofrim. Shulchan Aruch, Orach Chaim 426:2 rules that one should recite Birkat Halevana on Motzei [[Shabbat]]; however, the Biur HaGra, Orach Chaim 426:2 cites the Gemara Yevamot 39a which says that we don’t delay performing [[Mitzvot]]. The Mishna Brurah 426:20 rules that it’s proper to wait until Motzei [[Shabbat]], but there is what to rely on to say it earlier. Additionally, in the winter and rainy months, those who are zealous to say it early are praiseworthy. Rama Orach Chaim 426:2 writes that if Motzei [[Shabbat]] is the eleventh night from the molad, one doesn’t have to wait until Motzei [[Shabbat]], because it’s possible it will be cloudy the following four nights.</ref>
#If the bracha was said on the first night, one is yotzei bedieved (therefore it may not be repeated)<ref>Hilchos Chag Bechag on Rosh Chodesh and Kiddush Levana, 13:19, pg. 283.</ref>; some say that in such a case it's preferable to be yotzei the bracha with someone else after 3 days.<ref>Hilchos Chag Bechag on Rosh Chodesh and Kiddush Levana, 13:19, footnote 52, pg. 283, in the name of Rav Sraya Deblitzky in Zeh Hashulchan vol. 2 siman 128. (See further on this point in [https://hebrewbooks.org/pdfpager.aspx?req=19415&st=&pgnum=56 Rav David Arama on Rambam Hilchot Brachot 10:17 הגה"ה s.v. balayla] and [https://hebrewbooks.org/pdfpager.aspx?req=921&st=&pgnum=255 Igros Moshe Choshen Mishpat 2:47:2 s.v. umistaber].)</ref>
#During the month of Tishrei, Birkat Halevana isn't recited prior to [[Yom Kippur]]; rather it should be said right after [[Yom Kippur]].<ref>Rama, Orach Chaim 426:2. The Beiur Halacha (s.v. sham d"h v'lo kodem), however, does quote the opinion of the Levush that by Yom Kippur, as opposed to Tisha B'Av, Birkat Halevana ''should'' be said ''before'' Yom Kippur as even one merit (one mitzvah) may tip the scales towards the positive during this period of judgement. He notes that this seems to be the opinion of the Beis Meir as well.</ref>
# During the month of Av, most have the minhag not to say [[Kiddush Levana]] prior to [[Tisha BeAv]].<ref>Rama Orach Chaim 426:2, 551:8, Birkei
Yosef 559:8,Kaf Hachaim 551:8:117, Ben Ish Chai: Devarim 28</ref> Some say that it shouldn't be said right after [[Tisha BeAv]], but in the next few days.<ref>Rama, Orach Chaim 426:2, Mishna Brurah 426:10. However, Ish Matzliach footnote 3 ad loc. says that the Minhag in most places is to recite it on Motzaei Tisha B'av 

*Halichot Shlomo (Tefillah ch. 15, n. 22) records Rav Shlomo Zalman's minhag to recite [[Kiddush Levana]] after three full days even during the months of Tishrei and Av. See Aruch Hashulchan Orach Chaim 551:22 and Maaseh Rav 159.</ref>
# One may recite Birkat Halevana until 15 days after the molad, however, on the 16th day one should recite it without [[Shem UMalchut]]. Some say that one may only say it until 14¾ days after the molad.<ref>Shulchan Aruch Orach Chaim 426:3 rules like the opinion of Nehardai in Gemara Sanhedrin 41b who say that one has 15 complete days. Chazon Ovadia, Chanuka p. 349 agrees, unlike the opinion of the Rav Pe'alim. However, the Rama Orach Chaim 426:3 writes that one may only say it up to half of 29 days, 12 hours, and 793 chalakim. [https://www.sefaria.org/Biur_Halacha.426.3.1?lang=bi Beiur Halacha s.v. VeLo tet zayin bichlal] writes that if one is in such a situation where half of 29 days, 12 hours, 793 chalakim passed and 15 days have not, there is what to rely on to say the Bracha. Beiur Halacha adds that if it is the 16th day one should say it without [[Shem UMalchut]]. Sh”t Yabia Omer 6:38 agrees with the Beiur Halacha that on the 16th day one should say it without [[Shem UMalchut]]. </ref> A chart of the time of the upcoming molads is printed here (see note for calculation)<ref>Rambam ([[Kiddush]] HaChodesh 6:3) writes that from one Molad (the approximate time when the moon is closest to the sun in the sky and cannot be seen) to the next is 29 days, 12 hours, and 793 chalakim (and there's 1080 chalakim in an hour). The Rambam 6:8 also writes that the time with which to begin to calculate the Molads from the beginning of creation is the 2nd day, 5 hours, and 204 chelakim. To calculate the Molad of [[Rosh Chodesh]] Tishrei 5773, first let us calculate the number of months which passed from creation and then add the appropriate time for each month. Although there are 12 months in a regular year because there are 7 leap years in a 19 year cycle, there is an average of 12.3684 lunar months a year. By Tishrei 5773, 5772 complete years have passed, meaning that 71390 complete months have passed since creation. The chelakim for the molad of Tishrei 5773 should be 1034 (i.e. 204 + (71390 * 793) modulo 1080) which is equal to 57 minutes and 8 chelakim. Making similar calculations leads to conclude that the Molad for Tishrei 5773 is 1am (i.e. 5+12*71390+(204+71930*793-1034)/1080) mod 24 starting from 6pm) Sunday (i.e. 2+1*71390+(909103-37879)/24 mod 7). The other months can then be calculated from that starting point by either adding or subtracting the interval for each month (1 day, 12 hours, 793 chelakim. To confirm these calculations, one can check the [http://www.chabad.org/library/article_cdo/aid/216238/jewish/Molad-Times.htm Chabad.org page of Molad times]. For more explanation of Molad calculation and how the calendar works, see David Pahmer, ''[https://tablet.otzar.org/#/book/167511/p/116/t/1/fs/0/start/0/end/0/c Cheshbon Zeman Kiddush Levana]'' [https://tablet.otzar.org/#/book/167511/p/116/t/1/fs/0/start/0/end/0/c (Ohr HaMizrach 51 1-2, pp. 120, Tishrei 5766)] and [https://www.yutorah.org/lectures/lecture.cfm/896300/rabbi-david-pahmer/kiddush-hachodesh/ Kiddush HaChodesh] on YUTorah.

(See the above article in Ohr HaMizrach [https://tablet.otzar.org/#/book/167511/p/125/t/1/fs/0/start/0/end/0/c page 129] where Rav Hershel Schachter is cited by Rabbi Pahmer as agreeing that if one knows the actual time of the full moon, this should be relied on instead of the calculation of 14¾ days after the molad. See more on this point in [https://hebrewbooks.org/pdfpager.aspx?req=9259&st=&pgnum=385 Yeshuos Yaakov at the end of siman 426 in the tshuva of his grandson Rav Tzvi Hirsh Orenstein, daf 4c s.v. Vehinei bechodesh]. See [https://www.timeanddate.com/moon/phases/ here] for actual times of the full moon.)</ref>:
#The strict halacha allows reciting Birkat Halevana on [[Shabbat]] and [[Yom Tov]], but, since the Kabbalists recommend against it, one shouldn't do it unless one is running out of time to recite the Beracha.<ref>The Rashba (responsa 4:48) quotes someone who said that it is forbidden to say Birkat Halevana on Friday night, since it is like travelling out of the [[Techum]] above ten tefachim. The Rashba doesn't understand that opinion and disagrees. He argues that there is no [[Techum]] above ten tefachim, and, also, it is greeting Hashem and not the moon. Therefore, it isn't at all like travelling out of the [[Techum]] and is permissible to be recited on [[Shabbat]]. The Mishna Brurah 426:12 rules that it is permissible to say Kiddush Levana on [[Shabbat]] and [[Yom Tov]] if it is necessary. In the Shaar Hatziyun 426:12 he adds a reason that everyone can agree with. Since it is a mitzvah filled with happiness, a person might come to dance, which is forbidden on [[Shabbat]].</ref>

==Looking at the Moon==

#One should look at the moon prior to reciting the Bracha. Some hold that one should only look at the moon once and not look at it again, whereas others are lenient to allow looking at it anytime during the Seder of Birkat Halevana except during the Bracha itself.<ref>*Shulchan Aruch, Orach Chaim 426:2 writes that one should look at the moon prior to making the Bracha. [https://www.sefaria.org/Magen_Avraham.426.8?lang=bi Magen Avraham 426:8] quotes the Shlah who says that one should only look once and then it’s forbidden to look again (for Kabbalistic reasons). Sheyarei Knesset HaGedolah 426:5 quotes the Sefer Charedim that one may only look at the moon at the time of the Bracha.
On the other hand, the Sefer Charedim 45:5 actually writes that one may not look at the moon just like one may not look at a rainbow (and doesn’t mention anything about the Bracha). Thus, the Birur Halacha (Rabbi Yechiel Zilber, [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=50538#p=121&fitMode=fitwidth&hlts=&ocr= vol 5, pg 121]) explains that the Sefer Charedim probably agrees with the Shlah.

*Morever, Sheyarei Knesset HaGedolah writes that the minhag is look at the moon during the entire Seder, and his point supported by the language of Maasechet Sofrim quoted by the Tur and Shulchan Aruch. Birur Halacha (vol 5, pg 122) writes that if one is looking at the moon in order to recognize Hashem’s wonders then it’s permissible.
*Mishna Brurah 426:13 quotes these three opinions and doesn’t give a ruling. The [https://he.wikisource.org/wiki/%D7%A2%D7%A8%D7%95%D7%9A_%D7%94%D7%A9%D7%95%D7%9C%D7%97%D7%9F_%D7%90%D7%95%D7%A8%D7%97_%D7%97%D7%99%D7%99%D7%9D_%D7%AA%D7%9B%D7%95#%D7%A1%D7%99%D7%9E%D7%9F_%D7%AA%D7%9B%D7%95_%D7%A1%D7%A2%D7%99%D7%A3_%D7%94 Aruch HaShulchan, Orach Chaim 426:5] writes that the minhag is like the Shlah. Chida in Yosef Ometz 474 and Moreh Etzbah 6:186, [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=7849#p=613&fitMode=fitwidth&hlts=&ocr= Chesed LaAlafim 426:4], Kaf HaChaim Palagi 35:4, The Ben Ish Chai (II Vayikra 23), Kaf HaChaim Orach Chaim 426:34, Mekor Chaim 426:2, Birkat Eitan (Birkat Halevana pg 207), Yalkut Yosef (Birkat Halevana pg 146), and Ateret Paz (Birkat Halevana pg 65) agree.</ref>
#If one recited Birkat Halevana without looking at the moon but with a tzibbur, one fulfills his obligation after the fact.<ref>Birkat Eitan (Birkat Halevana pg 200), Sefer [[Kiddish]] Levana (2 note 20) in name of Rav Elyashiv, Halichot Shlomo 15:13, [https://beta.hebrewbooks.org/pdfpager.aspx?req=672&st=&pgnum=96 Even Yisrael 426:1], [https://beta.hebrewbooks.org/pdfpager.aspx?req=1415&st=&pgnum=124 Shu"t Shevet HaLevi Y"D 5:125(4)] </ref>

==Explanation of the Text==

#The text of this blessing, as it appears in the Talmud, reads: Blessed are you God.. Who with his utterance created the heavens.. Who renews the months, etc.<ref>Sanhedrin 42a, Shulchan Aruch Orach Chaim 426:1 </ref> In this blessing, we express our recognition of God's awesome power over the universe. As such, one should be vigilant to recite this blessing with full intent, devotion, and elation.<ref>Moreh Ba'ezbah 187, Ben Ish Chai (vol. 1, Vayikra 26)</ref> It is customary to also recite additional appropriate texts and passages, the "Shalom Aleichem" greeting <ref>Levush (Orach Chaim 426) explains that this greeting is included after the recital of this blessing, for after having greeted the Divine Presence, we then joyously bless one another. [http://www.hebrewbooks.org/pdfpager.aspx?req=1911&pgnum=105 Rav Yosef Meshash in Mayim Chayim 92] adds another reason. We are asking for Shalom for Klal Yisrael, between the parts of Hashem's name, and that the moon should return to its original completeness.</ref> and, for Ashkenazim, the "Aleinu" prayer<ref>Mishnah Berurah 426. We recite this prayer after our greeting of the moon, to declare that this ritual is not to be interpreted as idolatrous heavenly worship, God forbid. </ref>.
#The verse "Just as I dance toward you but cannot touch you, so may none of my enemies be able to touch me for evil" and many that follow in the text are repeated three times in order to give emphasis to these special messages. Upon the recital of this verse, one is to rise on his toes as if in a dance.<ref>Masechet Soferim (19). Dover Shalom (Kiddush Levana) explains that this symbolic exertion to touch the moon is a form of prayer: "Just as we cannot touch the moon, may the exertions of our enemies against us be with no avail". Some write that this rise should specially be of three times, See Yalkut Yosef (426).</ref>
#After mankind's first successful Lunar surface landing in July 20, 1969, there were those who felt that this last mentioned verse should now read:"Just as I dance toward you but '''do not''' touch you", most however argued, explaining that, to us here at earth, the moon is classified as 'unable to be touched'.<ref>Israeli Armed Forces’ Chief Chaplain General Rabbi Shlomo Goren's change in the IDF Siddur (pg. 464) also based on text of Masechet Soferim. See, however, Derech Sicha (pg. 629), where Rabbi Chaim Kanievsky explains that even nowadays the moon is deemed 'unable to be touched'. Yalkut Yosef (426:17) writes similarly. </ref>
#Some have written that praying "May I be saved from toothaches" after the recital of this last verse "none of my enemies be able to touch me for evil" is auspicious for being saved from toothaches.<ref>Ta'amei Haminhagim (Inyanei Rosh Chodesh) from the Radziner Rebbe. Some versions of the Ya'avetz's Siddur have this addition as well, in brackets, though. Rabbi Chaim Kanievsky in Derech Sicha (p. 144) concurred with the efficacy of this benevolent charm, as well. He relates that his father, Rabbi Ya'akov Yisrael Kanievsky would recite these additional words also on behalf of others who were suffering from toothaches. See also Yalkut Yosef (Shabbat vol. 5, pg. 329).</ref>
#As was mentioned above, the phases of the moon are equated to the Davidic dynasty, where we are confident that our nation's "diminished" power will soon end and its light will soon illuminate to fullness. It is therefore the custom to recite the verse "David, King of Israel, is alive and enduring".<ref>Rama Orach Chaim 426 </ref> Some communities then follow the recital of this verse with the recital of the word "Amen", three times. One should take care to pause between each [[Amen]] <ref>*Yerushalmi ([[Megillah]] 4:10) teaches that one may not say [[Amen]] [[Amen]] just as the Sages prohibited the recital of "[[Shema]] [[Shema]]". See Ohel Moed ([[Kriyat Shema]] 1:7) who cites this Yerushalmi and rules accordingly. The Beis Yosef (Orach Chaim 61) however challenges this ruling of the Ohel Moed and questions it with many verses which actually contain the words [[Amen]] one after the other. (See Mor U'ketzia (61) where the Yaavetz proves that this Yershalmi actually is against a Bavli which permits such a recital.)
*Pri Chadash (Orach Chaim 61:12) refutes the Beis Yosef's proof: he suggests that those verses are indeed only to be said on condition that pause between the two [[Amen]] words. Kaf Hachaim (Orach Chaim 61:43) and Yabia Omer 10:5 therefore rule that while the recital of Birkat Halevana, a pause should be made between the three "Amen" words.</ref> unless his recital is in private, in which case one is not obligated to pause.<ref>Korban HaEdah (Megillah 4:10)</ref>

==Women==

#According to most authorities this blessing is a [[time-bound commandment]], thus exempting women from obligation of its recital.<ref>[https://www.sefaria.org/Meiri_on_Sanhedrin.42a.1?vhe=Meiri_on_Shas&lang=bi Meiri (Sanhedrin 42a)] seems to hold that women are obligated in its recital. Rabbi Shlomo Kluger ([https://www.sefaria.org/Chokhmat_Shlomo_on_Shulchan_Arukh%2C_Orach_Chayim.426.1?lang=bi Chochmas Shlomo 426:1]) explains that although this ritual is time-framed it does not fall under the category of time-bound obligations from which women are exempt for. He reasons that Birkas Halevana is not attached to a specific time on the calendar, as most time-bound commandments, rather this ritual which is a "response" to a natural phenomenon - the moon's renewal - which so happens to be at specific part of the month, and women are therefore obligated. Rabbi Joseph Ber Soloveitchik held this way as well (Nefesh Harav, pg. [https://www.sefaria.org/sheets/499193.23?lang=bi&with=all&lang2=en 176]-[https://www.sefaria.org/sheets/499193.24?lang=bi&with=all&lang2=en 177]; Mipeninei Harav, pg. [https://tablet.otzar.org/#/book/64101/p/94/t/0.29165492754185161234/fs/0/start/0/end/0/c 98]-[https://tablet.otzar.org/#/book/64101/p/95/t/1654927541851612341234/fs/0/start/0/end/0/c 99]) See Yabia Omer (Orach Chaim 5:36), [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=926#p=27&fitMode=fitwidth&hlts=&ocr= Emek Hatshuva 3:8], and [https://ph.yhb.org.il/en/03-23-01/#fn-8505-1 Peninei Halakha (Women's Prayer, Chapter 23: Some Laws Concerning the Holidays and Festivals, 01. Rosh Ĥodesh and Birkat Ha-levana)] for more on this topic. Rav Moshe Feinstein ([https://hebrewbooks.org/pdfpager.aspx?req=921&st=&pgnum=255 Igros Moshe Choshen Mishpat 2:47:2]) however argued that even this is considered time-framed as it comes around at a same specific time monthly, and that suffices to consider it a time-bound commandment from which women are exempt from. Mishnah Berurah ([https://hebrewbooks.org/pdfpager.aspx?req=60389&st=&pgnum=189 426:1]) considers it so as well. (See further [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=9089#p=297&fitMode=fitwidth&hlts=&ocr=%D7%92%D7%A8%D7%9E%D7%95%20%D7%A4%D7%92%D7%9D%20%D7%94%D7%9C%D7%91%D7%A0%D7%94 Bnei Tzion 426:2] [by [https://he.wikipedia.org/wiki/%D7%91%D7%9F_%D7%A6%D7%99%D7%95%D7%9F_%D7%9C%D7%99%D7%9B%D7%98%D7%9E%D7%9F Rav Bentzion Lichtman]] and [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=50538#p=114&fitMode=fitwidth&hlts=&ocr= Birur Halacha vol. 5 siman 426 page 114] [by [https://forum.otzar.org/viewtopic.php?t=28467 Rav Yechiel Zilber]].) </ref>
#When it comes to other time-bound commandments there is a dispute between the Sephardic and Ashkenazic authorities as to whether they may opt-in and recite the blessing if they so wish.<ref>{{Bracha on Mitzvot Aseh Shehazman Grama}}</ref> When it comes to this blessing however, the widespread custom is that all women do not in fact recite it.<ref>Mishnah Berurah 426 in the name of [https://shulchanarukh.alhatorah.org/Dual/Magen_Avraham/Orach_Chayyim/426.1#m7e0n6 Magen Avraham (beginning of siman 426)] in the name of the Shlah ([https://www.sefaria.org/Shenei_Luchot_HaBerit,_Shaar_HaOtiyot,_Kedusha.56?vhe=Shenei_Luchot_HaBrit,_based_on_Amsterdam,_1698_ed._Part_I&lang=bi Shenei Luchot HaBerit, Shaar HaOtiyot, Ot Kuf, Kedusha, s.v. uminhag yafeh]), since Chavah caused the decreasing of the moon. (See also the words of the [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=42813#p=532&fitMode=fitwidth&hlts=&ocr=%D7%90%D7%99%D7%9F%20%D7%A6%D7%A8%D7%99%D7%9B%D7%99%D7%9F%20%D7%9C%D7%A7%D7%99%D7%99%D7%9E%D7%94 <nowiki>Derech Hachaim [Dinei Kiddush Levana §7]</nowiki>].)

Rav Moshe Mordechai Karp ([https://tablet.otzar.org/#/book/193174/p/310/t/0.348191252793461861234/fs/XKoz6Cy8KqtzRIKXJV17unW6LXXsKKHJzKOMFkmtJBM3/start/0/end/40/c Hilchos Chag Bechag, Hilchos Rosh Chodesh veKiddush Levana, 13:33]) explains that the even the Shlah agrees that women may say kiddush levana if they wish to, and that the Shlah was only explaining why women don't '''''want''''' to say it. The [https://he.m.wikisource.org/wiki/%D7%A2%D7%A8%D7%95%D7%9A_%D7%94%D7%A9%D7%95%D7%9C%D7%97%D7%9F_%D7%90%D7%95%D7%A8%D7%97_%D7%97%D7%99%D7%99%D7%9D_%D7%AA%D7%9B%D7%95#%D7%A1%D7%99%D7%9E%D7%9F_%D7%AA%D7%9B%D7%95_%D7%A1%D7%A2%D7%99%D7%A3_%D7%99%D7%93 Aruch Hashulchan (426:end of 14)] simply mentions that the minhag is that women don't say kiddush levana and that it seems from the Gemara that women did say a shorter version of kiddush levana. (See further [https://he.wikisource.org/wiki/%D7%A2%D7%A8%D7%95%D7%9A_%D7%94%D7%A9%D7%95%D7%9C%D7%97%D7%9F_%D7%90%D7%95%D7%A8%D7%97_%D7%97%D7%99%D7%99%D7%9D_%D7%A8%D7%A6%D7%95#%D7%A1%D7%99%D7%9E%D7%9F_%D7%A8%D7%A6%D7%95_%D7%A1%D7%A2%D7%99%D7%A3_%D7%94 Aruch Hashulchan 196:5] about the related case of women saying havdala.)

[https://beta.hebrewbooks.org/pdfpager.aspx?req=65783&pgnum=680 Levana Bechidushah (Rav Aharon Shub) page 654]-[https://beta.hebrewbooks.org/pdfpager.aspx?req=65783&pgnum=681 655] discusses whether women may say kiddush levana, and he cites [https://beta.hebrewbooks.org/tursa.aspx?a=oc_x2349 Pri Megadim siman 426 in the beginning of Eshel Avraham] and [https://www.sefaria.org/Machatzit_HaShekel_on_Orach_Chayim.70.1.5?lang=bi Machatzis Hashekel 70:1] that women may not say kiddush levana (who base their ruling upon the words of the Shlah). The Chida in [https://beta.hebrewbooks.org/generic.aspx?download=9191&pgnum=171 Machazik Bracha 426:4] says the same.

[https://hebrewbooks.org/pdfpager.aspx?req=9259&pgnum=384 Yeshuos Yaakov 426:1] and [https://hebrewbooks.org/pdfpager.aspx?req=950&pgnum=64 Shu”t Kesav Sofer Orach Chaim siman 34] also say that women may not say kiddush levana, but for different reasons which are not primarily based on the Shlah.

See further [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=9089#p=297&fitMode=fitwidth&hlts=&ocr=%D7%92%D7%A8%D7%9E%D7%95%20%D7%A4%D7%92%D7%9D%20%D7%94%D7%9C%D7%91%D7%A0%D7%94 Bnei Tzion 426:2] (by [https://he.wikipedia.org/wiki/%D7%91%D7%9F_%D7%A6%D7%99%D7%95%D7%9F_%D7%9C%D7%99%D7%9B%D7%98%D7%9E%D7%9F Rav Bentzion Lichtman]) and [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=50538#p=114&fitMode=fitwidth&hlts=&ocr= Birur Halacha vol. 5 siman 426 page 114] (by [https://forum.otzar.org/viewtopic.php?t=28467 Rav Yechiel Zilber]).</ref> Some suggest that women should attempt to hear the blessing recited by a man who has in mind that the blessing be behalf of them as well.<ref>Kaf HaChaim (Orach Chaim 426:1), Chazon Ovadia Chanuka page 371 (quoted [https://www.hidabroot.org/question/286925 here]).</ref>

==Blind==

#The authorities dispute whether a blind person is obligated in this blessing or not.<ref>[https://www.sefaria.org/Teshuvot_Maharshal.77.2?lang=bi Responsa Maharshal (no. 77)] explains that this blessing was instituted in recognition of the renewal of the moon, and it, thus, follows that even the blind be obligated. Additionally, even the blind benefit from the moon, for others use its light in escorting them. This is also the opinion of the Mishnah Berurah (426:1). See however [https://www.sefaria.org/Biur_Halacha.426.1.2?lang=bi Biur Halachah (s.v. venehenin)] who cites many who hold that he should not recite this blessing. See Ya'avetz's Siddur (Kiddush Levana) who writes that he should recite the blessing with omitting God's name.</ref> Many suggest that he should listen to another while having in mind to fulfill his obligation.<ref>[https://www.sefaria.org/Biur_Halacha.426.1.2?lang=bi Biur Halachah (426, s.v. venehenin)] </ref>
==Children==
#A child who has reached the age of [[chinuch]] should say this blessing. Some say that this is only preferable but not a full obligation<ref>[https://www.sefaria.org/Mishnah_Berurah.426.1?lang=bi&with=all&lang2=en Mishnah Berurah 426:1].</ref>, while others question this ruling and say that it might be a full obligation.<ref>Hilchos Chag Bechag on Rosh Chodesh and Kiddush Levana, 13:31 & footnote 85, pg. 304, [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=57762#p=214&fitMode=fitwidth&hlts=&ocr=%D7%A7%D7%99%D7%93%D7%95%D7%A9%20%D7%9C%D7%91%D7%A0%D7%94 Chinuch Yisrael vol. 1 2:13 pg. 214].</ref>
==Hebrew Text==
#Ashkenazic text of Birkat Halevana: [https://he.wikisource.org/wiki/%D7%A1%D7%99%D7%93%D7%95%D7%A8/%D7%A0%D7%95%D7%A1%D7%97_%D7%90%D7%A9%D7%9B%D7%A0%D7%96/%D7%A7%D7%99%D7%93%D7%95%D7%A9_%D7%9C%D7%91%D7%A0%D7%94 Wikisource.org].
#Sephardic text of Birkat Halevana: [https://www.sefaria.org/Siddur_Edot_HaMizrach,_Blessing_of_the_Moon Sefaria.org].

==Sources==
<references />

[[Category:Brachot]]
[[Category:Prayer]]

Zimmun

2025-03-27T23:14:35Z

Mpg613: added links and made light edits

==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.<Ref>Magen Avraham 1:5, Kitzur Shulchan Aruch 42:5, Mishna Brurah 1:10,11</ref> The minhag is to say [[Shir HaMaalot]] at Seudot mitzvah as well.<ref>Byitzchak Yikareh of Rav Nevinsal 1:5, Piskei Teshuvot 181:14 in footnote 60. Piskei Teshuvot cites this minhag based on Hitorerut Teshuva 1:88 and others. 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 שמו 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 O.C. 201:1, Mishna Brurah 201:4. Sefer Vkidashto (p. 173) writes that a host can honor whichever guest he likes even a non-kohen over a kohen. His proofs are Shulchan Aruch Harav 167, Biur Halacha 201, Minchat Elazar 4:49, and Mishna Halachot 3:28.</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>
##A person eating with his family is considered one eating together to be obligated in zimmun even if they aren't eating at the same table.<ref>Mishna Brurah 193:18</ref>
##People eating together at a simcha or any other occasion are considered eating together even if they aren't eating at the same table.<ref>Piskei Teshuvot 193:7</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), Piskei Teshuvot 193:7 </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 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 O.C. 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. [https://itorah.com/global-search/zimun%20bread Rabbi Mansour] discussed this topic on several occasions. One time ("Can Three People Make a Zimun if One of Them Did Not Eat Bread?" on 11/24/11) he followed the Shulchan Aruch and Rav Moshe Halevi. However, in two later discussions ("What Must the Third Person Eat for Three People to Make a Zimun?" on 5/19/13 and "Must All Three People Have Eaten Bread in Order to Recite a Zimun?" on 7/9/19) he followed Rav Ovadia Yosef.</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>[https://www.sefaria.org/Shulchan_Arukh%2C_Orach_Chayim.199.7?lang=he Shulchan Aruch O.C. 199:7], [https://www.sefaria.org/Kitzur_Shulchan_Arukh.45.22?lang=he Kitzur Shulchan Aruch 45:22].

List of sources from rishonim:
*Ritva ([https://beta.hebrewbooks.org/reader/reader.aspx?sfid%3D14584%23p%3D1%26fitMode%3Dfitwidth%26hlts%3D%26ocr%3D%25D7%259E%25D7%25A6%25D7%2598%25D7%25A8%25D7%25A4%25D7%2595%25D7%25AA%2520%25D7%2595%25D7%259E%25D7%2596%25D7%259E%25 Chiddushim on Megillah 4a]; [https://beta.hebrewbooks.org/reader/reader.aspx?sfid%3D16269%23p%3D71%26fitMode%3Dfitwidth%26hlts%3D%26ocr%3D%25D7%259B%25D7%25A9%25D7%2599%25D7%25A9%2520%25D7%2596%25D7%2599%25D7%259E%25D7%2595%25D7%259F%2520%25D7%2591%25D7%2 Hilchot Brachot 7:2])

*[https://beta.hebrewbooks.org/reader/reader.aspx?sfid%3D46470%23p%3D198%26fitMode%3Dfitwidth%26hlts%3D%26ocr%3D%25D7%259E%25D7%25A6%25D7%2598%25D7%25A8%25D7%25A4%25D7%2595%25D7%25AA&sa=D&source=editors&ust=1740719330512869&usg= Raah (Brachot 45a)]

*[https://www.sefaria.org/Meiri_on_Berakhot.47b.5?lang%3Dbi%26with%3Dall%26lang2%3Den&sa=D&source=editors&ust=1740719330513197&usg=AOvVaw3lkzsFDHz2P3x5b9RV4gVq Meiri (Brachot 47b s.v. hamishnah hashlishit) in the name of some authorities (“ויש שמוסיף בה”)]

*[https://www.sefaria.org/Ran_on_Megillah.6b.11?lang=en&lookup=%D7%94%D7%9B%D7%9C%20%D7%9B%D7%A9%D7%A8%D7%99%D7%9F&with=Lexicon&lang2=en Ran (on Rif Megillah 6b s.v. hakol kesheirin)]

*[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=21359#p=92&fitMode=fitwidth&hlts=&ocr=%D7%93%D7%9C%D7%A2%D7%A6%D7%9E%D7%9F%20%D7%93%D7%95%D7%A7%D7%90%20%D7%A8%D7%A9%D7%95%D7%AA Smag (Aseh 27; in R' Farber's edition pg. 51)] in the name of the Ri

*[https://www.sefaria.org/Teshuvot_HaRosh.4.16.1?vhe%3DShe%27elot_u%27Teshuvot_haRosh,_Vilna,_1881%26lang%3Dbi&sa=D&source=editors&ust=1740719330513890&usg=AOvVaw3iu9lUfS2Q5c9VMcbIW5Td Rosh (Tshuvot HaRosh 4:16)]

*Peirushim Upsakim al haTorah leRabeinu Avigdor Tzarfati, Parshat Eikev ([https://beta.hebrewbooks.org/pdfpager.aspx?req=53035&st=&pgnum=80&hilite= Kovetz Shitot Kamai, Arachin 3a, pg. 51]-[https://beta.hebrewbooks.org/pdfpager.aspx?req=53035&st=&pgnum=81 52])

*Rabeinu Yehuda Kohen (cited in [https://www.sefaria.org/Teshuvot_Maharam%2C_Prague_Edition.227?lang=bi Shu"t Maharam MiRotenburg Prague Edition #227])
*[https://www.sefaria.org/Sefer_Mitzvot_Katan.109.2?vhe=Sefer_Mitzvot_Katan,_Kopys,_1820&qh=%D7%A9%D7%99%D7%95%D7%A6%D7%90%D7%95%D7%AA%20%D7%91%D7%96%D7%99%D7%9E%D7%95%D7%9F%20%D7%90%D7%9D%20%D7%99%D7%A8%D7%A6%D7%95 Smak Mitzva 109] (It seems that he holds it's only a ''reshut''; see Divrei Shalom ([https://he.m.wikipedia.org/wiki/%D7%A9%D7%9C%D7%95%D7%9D_%D7%99%D7%A6%D7%97%D7%A7_%D7%9E%D7%96%D7%A8%D7%97%D7%99 Rav Shalom Yitzchak Mizrachi]) Orach Chaim 2:69:5 who he originally thought that the Smak holds it's obligatory, but concludes that the more correct explanation of the Smak is that it's only a ''reshut''.)

*[https://www.sefaria.org/Tosafot_on_Berakhot.45b.3.1?lang=he Tosafot on Brachot 45b s.v. shani] (as a ''reshut'', since Tosafot hold that women are entirely exempt from zimmun).
**However, the Maharam MiRotenburg himself ([https://www.sefaria.org/Teshuvot_Maharam%2C_Prague_Edition.227?lang=bi ibid.]) seems to disagree with this point, although it's possible he just meant to make an argument within the assumption of his interlocutor Rabbeinu Yehuda ("לדידך" or "arguendo"-- for the sake of argument) but he himself really doesn't accept the point he's making.
**Tosafot Chachmei Anglia (Brachot 45b s.v. veha) seem to understand Rabbeinu Avraham ben Rav Yosef as not allowing women to join a men's zimmun ("והר"ר אברהם ב"ר יוסף הנהיג הנשים לזמן לעצמ' כשהן שלשה ואינן יכולים לסמוך על הזימון שלנו."). (This seems to be the same Rabbeinu Avraham mentioned in [https://www.sefaria.org/Tosafot_on_Berakhot.45b.3.1?lang=he Tosafot on Brachot 45b s.v. shani], although Tosafot makes no comment as to whether Rabbeinu Avraham would '''''allow''''' women to join a men's zimmun; and when Tosafot later go on to discuss women joining a men's zimmun, they make no comment that Rabbeinu Avraham would hold that women are not allowed to join a men's zimmun.)
(See further Hilchot Yom Beyom vol. 2 10:12 footnote 22 pg 306-307 who assumes that this is only a minority opinion of the [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=21359#p=92&fitMode=fitwidth&hlts=&ocr=%D7%93%D7%9C%D7%A2%D7%A6%D7%9E%D7%9F%20%D7%93%D7%95%D7%A7%D7%90%20%D7%A8%D7%A9%D7%95%D7%AA Smag and Ri]; similarly, Rav Immanuel Molekandov in [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=68385#p=271&fitMode=fitwidth&hlts=&ocr=%D7%A7%D7%98%D7%A0%D7%99%D7%9D%20%D7%9E%D7%96%D7%9E%D7%A0%D7%99%D7%9D Kovetz Menorah Badarom Gilyon 58, Adar Sheini 5784, pg 271] s.v. umei’idach claims that– at least regarding it being an '''''obligation'''''– this is a minority opinion of Smag, Ri, Raah, and Ritva [all mentioned above]. Hilchot Yom Beyom’s point is contradicted by the abovementioned sources– see especially [https://www.sefaria.org/Teshuvot_HaRosh.4.16.1?lang=he Rosh (Tshuvot, 4:16)] and [https://www.sefaria.org/Tosafot_on_Berakhot.45b.3.1?lang=he Tosafot (Berakhot 45b s.v. shani)] who he explicitly mentions as having to agree with him, who explicitly say that women may be yotzei zimmun from a man. Even Rav Molekandov’s point that women shouldn't be '''''obligated''''' in such a zimmun does not have a clear basis– once there is no prohibition for women to join such a zimmun, any opinion which would obligate 3 women in zimmun should obligate women in this case too. [Although [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=60387#p=208&fitMode=fitwidth&hlts=&ocr=%D7%9E%D7%A1%D7%AA%D7%91%D7%A8%D7%90%20%D7%9B%D7%95%D7%95%D7%AA%D7%99%D7%94 Shaar Hatziyun’s {199:9}] logic would seem to exempt women from zimmun entirely in this case, it seems that Shaar Hatziyun only meant that it’s not logical that Chazal required women to join a men’s zimmun '''''as opposed to a women’s zimmun''''', but not that it’s not logical that women can '''''ever''''' be required to join a men’s zimmun. Otherwise, the Shaar Hatziyun’s logic would run up against an explicit Shulchan Aruch {[https://www.sefaria.org/Shulchan_Arukh%2C_Orach_Chayim.199.7?lang=he 199:7]} based on the Smag and Ri, whose opinion the Shaar Hatziyun is currently discussing.])</ref>
# Women who ate together can optionally make a zimmun for themselves. The zimmun for women doesn't change whether it is three or ten or more women; either way they do not mention Hashem's name, ''Elokenu'', in the zimmun.<ref>Shulchan Aruch O.C. 199:7</ref>
# Some say that if a man ate with three women, the man may lead the zimmun.<ref>[https://www.sefaria.org/Responsa_Benei_Banim%2C_Volume_III.1?lang=he Benei Banim 3:1].</ref> However, some say that this is not allowed.<ref>Rav Shlomo Zalman Auerbach quoted in [https://www.sefaria.org/Responsa_Benei_Banim,_Volume_IV.4.9/?vhe=hebrew%7CResponsa+Benei+Banim%2C+Jerusalem+1981-2005 Benei Banim 4:4:9 s.v. beram] from Halichos Beisa. See exact quote from Halichos Beisa in Aliba Dehilcheta [https://gilyonot.jewishoffice.co.il/1pQoe7FbSchNTCCsfQX-vNYZhrJE2kHbo gilyon 33] [https://hebrewbooks.org/pdfpager.aspx?req=64133&st=&pgnum=93 pg 17] (see [https://tablet.otzar.org/#/book/151387/p/17/t/0.31053137306437261234/fs/m_hCWkf9Vli8X73f6YDWlpIcP4MMa4ZVKfhP2gX91arZ/start/6/end/9/c here] for color version of pg 17). Although Benei Banim doesn’t agree with R’ S.Z. Auerbach based on evidence from rishonim, he says it’s better not to be lenient unless necessary.</ref> (See footnote for many additional sources relating to this topic.<ref>List of sources that allow 1 man to lead a zimmun of 3 women:
*[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16100#p=117&fitMode=fitwidth&hlts=&ocr=%D7%99%D7%9B%D7%95%D7%9C%20%D7%9C%D7%91%D7%A8%D7%9A Sefer Hameorot (Brachot 45a, R' Blau ed., pg. 135]

*Raavad (brought by [https://beta.hebrewbooks.org/pdfpager.aspx?req=14448&st=&pgnum=250&hilite= Ohel Moed, Shaar Brachot Derech 7 Netiv 1 daf 107b)]

*[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16250#p=192&fitMode=fitwidth&hlts=&ocr=%D7%90%D7%A9%D7%94%20%D7%96%D7%99%D7%9E%D7%95%D7%9F Sefer Hapardes of Rabbeinu Asher ben R’ Chaim (R' Blau ed., pg. 176)] says that a woman may lead a zimmun for 3 men.

*[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16269#p=71&fitMode=fitwidth&hlts=&ocr=%D7%9B%D7%A9%D7%99%D7%A9%20%D7%96%D7%99%D7%9E%D7%95%D7%9F%20%D7%91%D7%96%D7%9B%D7%A8%D7%99%D7%9D Hilchot Brachot of the Ritva 7:2] also says that a woman may lead a zimmun for 3 men. See also [https://www.sefaria.org/Sukkah.38a.9?lang=he&with=Ritva Ritva on Sukka 38a s.v. tanu rabanan] who seems to say the same.

*There’s room to explain the Zohar as saying that 1 man can lead a zimmun of 3 women. See [https://www.sefaria.org/Zohar_Chadash%2C_Midrash_Rut.594?vhe=Zohar_Chadash&lang=bi Zohar Chadash on Rut (§594 on Sefaria)] and the [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=14248#p=336&fitMode=fitwidth&hlts=&ocr=%D7%90%D7%91%D7%9C%20%D7%97%D7%99%D7%99%D7%91%D7%95%D7%AA%20%D7%9C%D7%A9%D7%9E%D7%95%D7%A2%20%D7%94%D7%91%D7%A8%D7%9B%D7%94%20%D7%9E%D7%A4%D7%99%20%D7%94%D7%9E%D7%91%D7%A8%D7%9A Sulam edition (pg. 133; daf 87d in the old edition)].
Sources that '''do not''' allow 1 man to lead a zimmun of 3 women:
**[https://beta.hebrewbooks.org/pdfpager.aspx?req=14448&st=&pgnum=250&hilite= Ohel Moed (Shaar Brachot Derech 7 Netiv 1 daf 107b)] brings the Raavad’s opinion and another rishon’s opinion that disagrees with him; the Ohel Moed himself doesn’t take sides on this issue. (However it’s not entirely clear that this anonymous rishon– who’s also cited in the Sefer Hameorot mentioned above– actually holds that a man can’t lead a zimmun for 3 women. Rather, it’s possible that he simply holds that men and women can’t join together for a zimmun because of pritzut. This is in opposition to the Sefer Hameorot’s position that we are not concerned at all for the reason of pritzut in a zimmun of men and women, as long as there’s no avadim. But this exact case of 3 women and 1 man may not have been the intention of that anonymous rishon.)

**Peirushim Upsakim Al Hatorah Lerabbeinu Avigdor Tzarfati, Parshat Eikev, (can be found in [https://beta.hebrewbooks.org/pdfpager.aspx?req=53035&st=&pgnum=80&hilite= Kovetz Shitot Kamai on Arachin 3a pg. 51-51]— there’s room to say that he holds that 1 man can’t lead a zimmun for 3 women, since he only requires women to be yotzei from a man when there’s already 3 men making a zimmun. Seemingly even though there’s an advantage of hearing birkat hamazon from a man, this is not allowed when there’s no zimmun of 3 men. (This matter requires further study.)

**Seemingly, the [https://beta.hebrewbooks.org/pdfpager.aspx?req=32520&st=&pgnum=144&hilite= Yad Haketana (Brachot 9:15 footnote 73)] would not allow a man to be motzi women in zimmun if there aren’t 3 men there. (Since he says that women are not allowed to respond to a men's zimmun out loud, in order that it should not look like the men and women are in one group for zimmun, it would seem that he also wouldn't allow a man to lead a zimmun of 3 women when there's no zimmun of 3 men present. This in fact is the logic behind [https://www.sefaria.org/Responsa_Benei_Banim%2C_Volume_IV.4.9?vhe=hebrew|Responsa_Benei_Banim,_Jerusalem_1981-2005&lang=bi Rav Shlomo Zalman Auerbach's ruling (quoted in Benei Banim 4:4:9 s.v. beram from Halichos Beisa)] to not allow this.)
Opinions that hold that a woman can’t be motzi men in zimmun:
*[https://www.sefaria.org/Tosafot_on_Sukkah.38a.9.1?lang=he Tosafot Sukka 38a s.v. be’emet amru] (at least as it's stated in [https://www.sefaria.org/Tosafot_on_Sukkah.38a.9.1?lang=he&p2=Piskei_Tosafot_on_Sukkah.100.1&lang2=he Piskei Tosafot there])

*Ran on the Rif ([https://www.sefaria.org/Ran_on_Megillah.6b.11?vhe=Vilna_Edition&lang=he Megillah 6b in dapei haRif] and [https://www.sefaria.org/Ran_on_Sukkah.19a.5?vhe=Vilna_Edition&lang=he Sukka 19a in dapei haRif])

*Meiri [https://www.sefaria.org/Meiri_on_Berakhot.47b.5?lang=bi&with=all&lang2=en on Brachot 47b s.v. hamishna hashlishit] and [https://www.sefaria.org/Meiri_on_Sukkah.38a.9?vhe=Meiri_on_Shas&lang=he Sukka 38a]
*Chachmei Provence cited by the [https://www.sefaria.org/Meiri_on_Megillah.4a.1?vhe=Meiri_on_Shas&lang=he&with=all&lang2=he Meiri on Megillah 4a] (Even though there’s room to say that the Meiri himself was writing this point, as Rav Moshe Hershler seems to have understood [in [https://tablet.otzar.org/#/book/5281/p/20/t/17256353764821234/fs/0/start/0/end/0/c his edition of the Meiri haara 154 page 21]] it's more mashma that the Meiri is citing this from a different rishon. Even though usually the term "Chachmei Provence" is used by the Meiri in reference to the Ittur [see [https://www.sefaria.org/search?q=%D7%A4%D7%A8%D7%95%D7%91%D7%99%D7%A0%D7%A6%D7%90&tab=text&tpathFilters=Talmud%20Commentary%2FRishonim%20on%20Talmud%2FMeiri&tvar=1&tsort=relevance&svar=1&ssort=relevance here] for a list of references to “Chachmei Provence” in the Meiri”] it's possible that here he's referring to a different rishon with this terminology, or that he actually is citing a statement from the Ittur which is no longer extant.

*[https://www.sefaria.org/Chiddushei_HaRa'ah_on_Berakhot.45a.7?vhe=Perush_ha-halachot_masekhet_berakhot,_Jerusalem_2007&lang=bi Raah on Brachot 45a]

*It seems from the words of the Sefer Hamichtam (found in [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=43537#p=25&fitMode=fitwidth&hlts=&ocr=%D7%95%D7%9E%D7%95%D7%A6%D7%99%D7%90%D7%95%D7%AA%20%D7%90%D7%AA%20%D7%94%D7%90%D7%A0%D7%A9%D7%99%D7%9D%20%D7%90%D7%9D%20%D7%94%D7%99%D7%95%20%D7%99%D7%95%D7%93%D7%A2%D7%95%D7%AA%20%D7%9C%D7%A7%D7%A8%D7%95%D7%AA Kovetz Shitos Kamai on Brachot 45a, vol. 3 pg 1256]) that he held that a woman can’t be motzi men in zimmun, even though it seems from his words that he did not reach a conclusive decision as to whether women are obligated in zimmun or not (therefore his opinion is relevant even according to the Shulchan Aruch ([https://www.sefaria.org/Shulchan_Arukh%2C_Orach_Chayim.199.7?lang=bi 199:7]) who holds women are obligated in zimmun in this case where she ate with 3 men).

*It’s possible that this is the intention of the [https://www.sefaria.org/Ohr_Zarua%2C_Volume_II.369.1?ven=hebrew|Ohr_Zarua,_Zhytomyr,_1862&lang=he&with=all&lang2=he Ohr Zarua Volume II #369] (even though in [https://www.sefaria.org/Ohr_Zarua%2C_Volume_I.184.1?ven=hebrew|Ohr_Zarua,_Zhytomyr,_1862&lang=he Ohr Zarua Volume I #184] he seems to side with the opinions that women are ''always'' exempt from zimmun, it seems that his arguments here that women can’t be motzi men in zimmun are independent of his conclusion there.)

*Implication of [https://beta.hebrewbooks.org/pdfpager.aspx?req=32520&st=&pgnum=144&hilite= Yad Haketana (Hilchot Brachot 9:15 footnote 71-73)] as understood by [https://www.sefaria.org/Biur_Halacha.199.7.3?vhe=Biur_Halacha&lang=bi Beiur Halacha (199:7 s.v. veyotz’ot)]. (In footnote 71 he says the reason women are obligated in zimmun only when eating with 3 men is in order to show that women can't be motzi men in birkat hamazon deoraita; in footnote 72 he says a group of 3 women can't break off from a group of 3 men to make their own zimmun, rather they must be yotzei with the men's zimmun; in footnote 73 he says that women are not allowed to respond to the men's zimmun out loud, in order that it should not look like the men and women are in one group for zimmun.)

*[https://www.sefaria.org/Biur_Halacha.199.7.3?vhe=Biur_Halacha&lang=bi Beiur Halacha (199:7 s.v. veyotz’ot)]

*The [https://www.sefaria.org/Bach%2C_Orach_Chaim.689.3.1?lang=he Bach (Orach Chaim 689:1 s.v. uBaal haIttur katav mistabra)] says that according to the opinions that women are not obligated in birkat hamazon mideoraita, they can’t be motzi men in zimmun. (Seemingly he would say the same according to the Shulchan Aruch ([https://www.sefaria.org/Shulchan_Arukh%2C_Orach_Chayim.186.1?lang=bi 186:1]) that there’s a doubt whether women are obligated in birkat hamazon mideoraita— see the words of the Bach and his reference to what he writes earlier [[https://www.sefaria.org/Tur%2C_Orach_Chaim.186.1?lang=bi&with=Bach&lang2=en 186:1]]).
*[https://www.sefaria.org/Shulchan_Arukh_HaRav%2C_Orach_Chayim.186.4?lang=bi Shulchan Arukh HaRav Orach Chayim 186:4]
*[https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.199.24.1?lang=bi Kaf HaChayim Orach Chayim 199:24] (See further [https://www.sefaria.org/Penei_Yehoshua_on_Berakhot.45b.2?vhe=hebrew|Penei_Yehoshua,_Warsaw_1861&lang=he&with=all&lang2=he Penei Yehoshua on Berakhot 45b §2] s.v. Tosafot dibbur hamatchil shani & [https://beta.hebrewbooks.org/pdfpager.aspx?req=32520&st=&pgnum=144&hilite= Yad Haketana (Hilchot Brachot 9:15 footnote 71)] who touch on his idea in different contexts.)
Opinions that hold that a woman '''can''' be motzi men in zimmun:
**[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16250#p=192&fitMode=fitwidth&hlts=&ocr=%D7%90%D7%A9%D7%94%20%D7%96%D7%99%D7%9E%D7%95%D7%9F Sefer Hapardes (Rabbeinu Asher ben R' Chaim) (R' Blau ed., pg. 176)] (mentioned earlier).
**[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16269#p=71&fitMode=fitwidth&hlts=&ocr=%D7%9B%D7%A9%D7%99%D7%A9%20%D7%96%D7%99%D7%9E%D7%95%D7%9F%20%D7%91%D7%96%D7%9B%D7%A8%D7%99%D7%9D Hilchot Brachot of the Ritva 7:2] and straightforward understanding of [https://www.sefaria.org/Sukkah.38a.9?lang=he&with=Ritva Ritva on Sukka 38a s.v. tanu rabanan] (mentioned earlier). (According to the interpretation of [https://www.sefaria.org/Responsa_Benei_Banim%2C_Volume_III.1.7?lang=bi Benei Banim {3:1:7 s.v. verak}] the Ritva only allows this when there are 3 women who are making a zimmun together, not when there’s 3 men and less than 3 women. However, [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=47327#p=213&fitMode=fitwidth&hlts=&ocr= Maadanei Asher Hilchos Brachos, vol. 2, 68:3], [https://ph.yhb.org.il/category/%D7%91%D7%A8%D7%9B%D7%95%D7%AA/05-%D7%96%D7%99%D7%9E%D7%95%D7%9F/#_te01ftn4_12 Harchavot LiPeninei Halacha– Brachot], and R’ Mordechai Leib Katzenelenbogen [in his footnotes on the Mossad Harav Kook edition of Hilchot Brachot of the Ritva 7:2 footnote 3; in Iyunim Halacha Lemaaseh at the end of the sefer, §23 pg 137] seem to understand the Ritva as allowing this even when there’s only 1 woman and 3 men.)
**[https://beta.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=92 Chazon Ish (Orach Chaim 30:8)] considers this as a possibility, although he does not reach a clear conclusion on this matter. He also only considers this in a case where the men are unable to recite the bracha on their own.
</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 Sephardi 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 Sephardi, Ashkenazi, and Kattan (Sephardi) eat bread together, they may make a zimmun if the Sephardi leads. If they're ten total, consisting of eight Sephardim, and Ashkenazi, and a Kattan, they Sephardim 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 Sephardi, Ashkenazi, and Kattan eat together, they may make a zimmun and the Sephardi should be Mezamen. Moreover, Rav Shlomo Zalman Auerbach holds that if they're eight Sephardim, an Askenazi, and a Kattan, one of the Sephardim 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 [https://www.sefaria.org/Prisha%2C_Orach_Chaim.199.15.1?lang=bi&with=Tur&lang2=en Perishah (199:15)] had a Girsa in the Tur that ketanim could make their own zimmun, but the [https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.199.18.1?lang=bi 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. However, in a footnote (Birur Halacha §7) he notes that since several rishonim ([https://www.sefaria.org/Meiri_on_Berakhot.47b.5?lang=bi Meiri Brachot 47b], [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16100#p=117&fitMode=fitwidth&hlts=&ocr= Sefer Hameorot Brachot 45a], [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16242#p=147&fitMode=fitwidth&hlts=&ocr= Sefer Habatim Hilchot Brachot Shaar 6 Siman 16], [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16251#p=122&fitMode=fitwidth&hlts=&ocr= Sefer Hashulchan Hilchot Seuda Shaar 6], and simple understanding of the Tur [https://turshulchanarukh.alhatorah.org/Main/Orach_Chayyim/199.6#m7e4n6 199:6]) hold that ketanim do make their own zimmun, maybe the halacha should be like them, but he does not conclusively decide this way. Rav Moshe Mordechai Karp (Hilchos Yom Beyom, vol. 2, 10:10) holds that ketanim may make their own zimmun as a ''reshut'' (optionally), '''as long as they each say their own birkat hamazon'''. [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=20024#p=100&fitMode=fitwidth&hlts=&ocr=%D7%A7%D7%98%D7%A0%D7%99%D7%9D%20%D7%9E%D7%96%D7%9E%D7%A0%D7%99%D7%9D Benei Banim (3:27, pg 100, s.v. ach & s.v. verak], [https://www.sefaria.org/Responsa_Benei_Banim%2C_Volume_III.27.15?ven=hebrew|Responsa_Benei_Banim,_Jerusalem_1981-2005&lang=bi §15]-[https://www.sefaria.org/Responsa_Benei_Banim%2C_Volume_III.27.16?ven=hebrew|Responsa_Benei_Banim,_Jerusalem_1981-2005&lang=bi 16] on Sefaria) implies that ketanim are allowed make a zimmun, although he says that nowadays the minhag is that ketanim don't make a zimmun. [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=68385#p=271&fitMode=fitwidth&hlts=&ocr=%D7%A7%D7%98%D7%A0%D7%99%D7%9D%20%D7%9E%D7%96%D7%9E%D7%A0%D7%99%D7%9D Rav Molekandov in Kovetz Menorah Badarom Gilyon 58, Adar Sheini 5784, pg 271]-[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=68385#p=272&fitMode=fitwidth&hlts=&ocr= 272] holds that ketanim who reached the age of chinuch must make a zimmun if they eat together. Divrei Shalom ([https://he.m.wikipedia.org/wiki/%D7%A9%D7%9C%D7%95%D7%9D_%D7%99%D7%A6%D7%97%D7%A7_%D7%9E%D7%96%D7%A8%D7%97%D7%99 Rav Shalom Yitzchak Mizrachi]) Orach Chaim 2:68 says that since Hashem’s name is not mentioned in their zimmun they should make a zimmun in accordance with the stringent opinions.</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 [https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.199.21?lang=bi Kaf HaChaim (199:21)] sounds like they have to be three Gedolot. The Hebrew-English Yalkut Yosef in the footnotes quotes a [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=64496#p=352&fitMode=fitwidth&hlts=&ocr=%D7%9E%D7%96%D7%9E%D7%A0%D7%95%D7%AA Maayan Omer (1:9:31, pg 305; pg 338 in 5777 edition)] 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

2025-03-24T03:54:43Z

Mpg613: corrected source error and added links

==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.<Ref>Magen Avraham 1:5, Kitzur Shulchan Aruch 42:5, Mishna Brurah 1:10,11</ref> The minhag is to say [[Shir HaMaalot]] at Seudot mitzvah as well.<ref>Byitzchak Yikareh of Rav Nevinsal 1:5, Piskei Teshuvot 181:14 in footnote 60. Piskei Teshuvot cites this minhag based on Hitorerut Teshuva 1:88 and others. 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 שמו 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 O.C. 201:1, Mishna Brurah 201:4. Sefer Vkidashto (p. 173) writes that a host can honor whichever guest he likes even a non-kohen over a kohen. His proofs are Shulchan Aruch Harav 167, Biur Halacha 201, Minchat Elazar 4:49, and Mishna Halachot 3:28.</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>
##A person eating with his family is considered one eating together to be obligated in zimmun even if they aren't eating at the same table.<ref>Mishna Brurah 193:18</ref>
##People eating together at a simcha or any other occasion are considered eating together even if they aren't eating at the same table.<ref>Piskei Teshuvot 193:7</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), Piskei Teshuvot 193:7 </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 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 O.C. 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. [https://itorah.com/global-search/zimun%20bread Rabbi Mansour] discussed this topic on several occasions. One time ("Can Three People Make a Zimun if One of Them Did Not Eat Bread?" on 11/24/11) he followed the Shulchan Aruch and Rav Moshe Halevi. However, in two later discussions ("What Must the Third Person Eat for Three People to Make a Zimun?" on 5/19/13 and "Must All Three People Have Eaten Bread in Order to Recite a Zimun?" on 7/9/19) he followed Rav Ovadia Yosef.</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>[https://www.sefaria.org/Shulchan_Arukh%2C_Orach_Chayim.199.7?lang=he Shulchan Aruch O.C. 199:7], [https://www.sefaria.org/Kitzur_Shulchan_Arukh.45.22?lang=he Kitzur Shulchan Aruch 45:22].

List of sources from rishonim:
*Ritva ([https://beta.hebrewbooks.org/reader/reader.aspx?sfid%3D14584%23p%3D1%26fitMode%3Dfitwidth%26hlts%3D%26ocr%3D%25D7%259E%25D7%25A6%25D7%2598%25D7%25A8%25D7%25A4%25D7%2595%25D7%25AA%2520%25D7%2595%25D7%259E%25D7%2596%25D7%259E%25 Chiddushim on Megillah 4a]; [https://beta.hebrewbooks.org/reader/reader.aspx?sfid%3D16269%23p%3D71%26fitMode%3Dfitwidth%26hlts%3D%26ocr%3D%25D7%259B%25D7%25A9%25D7%2599%25D7%25A9%2520%25D7%2596%25D7%2599%25D7%259E%25D7%2595%25D7%259F%2520%25D7%2591%25D7%2 Hilchot Brachot 7:2])

*[https://beta.hebrewbooks.org/reader/reader.aspx?sfid%3D46470%23p%3D198%26fitMode%3Dfitwidth%26hlts%3D%26ocr%3D%25D7%259E%25D7%25A6%25D7%2598%25D7%25A8%25D7%25A4%25D7%2595%25D7%25AA&sa=D&source=editors&ust=1740719330512869&usg= Raah (Brachot 45a)]

*[https://www.sefaria.org/Meiri_on_Berakhot.47b.5?lang%3Dbi%26with%3Dall%26lang2%3Den&sa=D&source=editors&ust=1740719330513197&usg=AOvVaw3lkzsFDHz2P3x5b9RV4gVq Meiri (Brachot 47b s.v. hamishnah hashlishit) in the name of some authorities (“ויש שמוסיף בה”)]

*[https://www.sefaria.org/Ran_on_Megillah.6b.11?lang=en&lookup=%D7%94%D7%9B%D7%9C%20%D7%9B%D7%A9%D7%A8%D7%99%D7%9F&with=Lexicon&lang2=en Ran (on Rif Megillah 6b s.v. hakol kesheirin)]

*[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=21359#p=92&fitMode=fitwidth&hlts=&ocr=%D7%93%D7%9C%D7%A2%D7%A6%D7%9E%D7%9F%20%D7%93%D7%95%D7%A7%D7%90%20%D7%A8%D7%A9%D7%95%D7%AA Smag (Aseh 27; in R' Farber's edition pg. 51)] in the name of the Ri

*[https://www.sefaria.org/Teshuvot_HaRosh.4.16.1?vhe%3DShe%27elot_u%27Teshuvot_haRosh,_Vilna,_1881%26lang%3Dbi&sa=D&source=editors&ust=1740719330513890&usg=AOvVaw3iu9lUfS2Q5c9VMcbIW5Td Rosh (Tshuvot HaRosh 4:16)]

*Peirushim Upsakim al haTorah leRabeinu Avigdor Tzarfati, Parshat Eikev ([https://beta.hebrewbooks.org/pdfpager.aspx?req=53035&st=&pgnum=80&hilite= Kovetz Shitot Kamai, Arachin 3a, pg. 51]-[https://beta.hebrewbooks.org/pdfpager.aspx?req=53035&st=&pgnum=81 52])

*Rabeinu Yehuda Kohen (cited in [https://www.sefaria.org/Teshuvot_Maharam%2C_Prague_Edition.227?lang=bi Shu"t Maharam MiRotenburg Prague Edition #227])
*[https://www.sefaria.org/Sefer_Mitzvot_Katan.109.2?vhe=Sefer_Mitzvot_Katan,_Kopys,_1820&qh=%D7%A9%D7%99%D7%95%D7%A6%D7%90%D7%95%D7%AA%20%D7%91%D7%96%D7%99%D7%9E%D7%95%D7%9F%20%D7%90%D7%9D%20%D7%99%D7%A8%D7%A6%D7%95 Smak Mitzva 109] (It seems that he holds it's only a ''reshut''; see Divrei Shalom ([https://he.m.wikipedia.org/wiki/%D7%A9%D7%9C%D7%95%D7%9D_%D7%99%D7%A6%D7%97%D7%A7_%D7%9E%D7%96%D7%A8%D7%97%D7%99 Rav Shalom Yitzchak Mizrachi]) Orach Chaim 2:69:5 who he originally thought that the Smak holds it's obligatory, but concludes that the more correct explanation of the Smak is that it's only a ''reshut''.)

*[https://www.sefaria.org/Tosafot_on_Berakhot.45b.3.1?lang=he Tosafot on Brachot 45b s.v. shani] (as a ''reshut'', since Tosafot hold that women are entirely exempt from zimmun).
**However, the Maharam MiRotenburg himself ([https://www.sefaria.org/Teshuvot_Maharam%2C_Prague_Edition.227?lang=bi ibid.]) seems to disagree with this point, although it's possible he just meant to make an argument within the assumption of his interlocutor Rabbeinu Yehuda ("לדידך" or "arguendo"-- for the sake of argument) but he himself really doesn't accept the point he's making.
**Tosafot Chachmei Anglia (Brachot 45b s.v. veha) seem to understand Rabbeinu Avraham ben Rav Yosef as not allowing women to join a men's zimmun ("והר"ר אברהם ב"ר יוסף הנהיג הנשים לזמן לעצמ' כשהן שלשה ואינן יכולים לסמוך על הזימון שלנו."). (This seems to be the same Rabbeinu Avraham mentioned in [https://www.sefaria.org/Tosafot_on_Berakhot.45b.3.1?lang=he Tosafot on Brachot 45b s.v. shani], although Tosafot makes no comment as to whether Rabbeinu Avraham would '''''allow''''' women to join a men's zimmun; and when Tosafot later go on to discuss women joining a men's zimmun, they make no comment that Rabbeinu Avraham would hold that women are not allowed to join a men's zimmun.)
(See further Hilchot Yom Beyom vol. 2 10:12 footnote 22 pg 306-307 who assumes that this is only a minority opinion of the [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=21359#p=92&fitMode=fitwidth&hlts=&ocr=%D7%93%D7%9C%D7%A2%D7%A6%D7%9E%D7%9F%20%D7%93%D7%95%D7%A7%D7%90%20%D7%A8%D7%A9%D7%95%D7%AA Smag and Ri]; similarly, Rav Immanuel Molekandov in [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=68385#p=271&fitMode=fitwidth&hlts=&ocr=%D7%A7%D7%98%D7%A0%D7%99%D7%9D%20%D7%9E%D7%96%D7%9E%D7%A0%D7%99%D7%9D Kovetz Menorah Badarom Gilyon 58, Adar Sheini 5784, pg 271] s.v. umei’idach claims that– at least regarding it being an '''''obligation'''''– this is a minority opinion of Smag, Ri, Raah, and Ritva [all mentioned above]. Hilchot Yom Beyom’s point is contradicted by the abovementioned sources– see especially [https://www.sefaria.org/Teshuvot_HaRosh.4.16.1?lang=he Rosh (Tshuvot, 4:16)] and [https://www.sefaria.org/Tosafot_on_Berakhot.45b.3.1?lang=he Tosafot (Berakhot 45b s.v. shani)] who he explicitly mentions as having to agree with him, who explicitly say that women may be yotzei zimmun from a man. Even Rav Molekandov’s point that women shouldn't be '''''obligated''''' in such a zimmun does not have a clear basis– once there is no prohibition for women to join such a zimmun, any opinion which would obligate 3 women in zimmun should obligate women in this case too. [Although [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=60387#p=208&fitMode=fitwidth&hlts=&ocr=%D7%9E%D7%A1%D7%AA%D7%91%D7%A8%D7%90%20%D7%9B%D7%95%D7%95%D7%AA%D7%99%D7%94 Shaar Hatziyun’s {199:9}] logic would seem to exempt women from zimmun entirely in this case, it seems that Shaar Hatziyun only meant that it’s not logical that Chazal required women to join a men’s zimmun '''''as opposed to a women’s zimmun''''', but not that it’s not logical that women can '''''ever''''' be required to join a men’s zimmun. Otherwise, the Shaar Hatziyun’s logic would run up against an explicit Shulchan Aruch {[https://www.sefaria.org/Shulchan_Arukh%2C_Orach_Chayim.199.7?lang=he 199:7]} based on the Smag and Ri, whose opinion the Shaar Hatziyun is currently discussing.])</ref>
# Women who ate together can optionally make a zimmun for themselves. The zimmun for women doesn't change whether it is three or ten or more women; either way they do not mention Hashem's name, ''Elokenu'', in the zimmun.<ref>Shulchan Aruch O.C. 199:7</ref>
# Some say that if a man ate with three women, the man may lead the zimmun.<ref>[https://www.sefaria.org/Responsa_Benei_Banim%2C_Volume_III.1?lang=he Benei Banim 3:1].</ref> However, some say that this is not allowed.<ref>Rav Shlomo Zalman Auerbach quoted in [https://www.sefaria.org/Responsa_Benei_Banim,_Volume_IV.4.9/?vhe=hebrew%7CResponsa+Benei+Banim%2C+Jerusalem+1981-2005 Benei Banim 4:4:9 s.v. beram] from Halichos Beisa. See exact quote from Halichos Beisa in Aliba Dehilcheta [https://gilyonot.jewishoffice.co.il/1pQoe7FbSchNTCCsfQX-vNYZhrJE2kHbo gilyon 33] [https://hebrewbooks.org/pdfpager.aspx?req=64133&st=&pgnum=93 pg 17] (see [https://tablet.otzar.org/#/book/151387/p/17/t/0.31053137306437261234/fs/m_hCWkf9Vli8X73f6YDWlpIcP4MMa4ZVKfhP2gX91arZ/start/6/end/9/c here] for color version of pg 17). Although Benei Banim doesn’t agree with R’ S.Z. Auerbach based on evidence from rishonim, he says it’s better not to be lenient unless necessary.</ref> (See footnote for many additional sources relating to this topic.<ref>List of sources that allow 1 man to lead a zimmun of 3 women:
*[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16100#p=117&fitMode=fitwidth&hlts=&ocr=%D7%99%D7%9B%D7%95%D7%9C%20%D7%9C%D7%91%D7%A8%D7%9A Sefer Hameorot (Brachot 45a, R' Blau ed., pg. 135]

*Raavad (brought by [https://beta.hebrewbooks.org/pdfpager.aspx?req=14448&st=&pgnum=250&hilite= Ohel Moed, Shaar Brachot Derech 7 Netiv 1 daf 107b)]

*[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16250#p=192&fitMode=fitwidth&hlts=&ocr=%D7%90%D7%A9%D7%94%20%D7%96%D7%99%D7%9E%D7%95%D7%9F Sefer Hapardes of Rabbeinu Asher ben R’ Chaim (R' Blau ed., pg. 176)] says that a woman may lead a zimmun for 3 men.

*[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16269#p=71&fitMode=fitwidth&hlts=&ocr=%D7%9B%D7%A9%D7%99%D7%A9%20%D7%96%D7%99%D7%9E%D7%95%D7%9F%20%D7%91%D7%96%D7%9B%D7%A8%D7%99%D7%9D Hilchot Brachot of the Ritva 7:2] also says that a woman may lead a zimmun for 3 men. See also [https://www.sefaria.org/Sukkah.38a.9?lang=he&with=Ritva Ritva on Sukka 38a s.v. tanu rabanan] who seems to say the same.

*There’s room to explain the Zohar as saying that 1 man can lead a zimmun of 3 women. See [https://www.sefaria.org/Zohar_Chadash%2C_Midrash_Rut.594?vhe=Zohar_Chadash&lang=bi Zohar Chadash on Rut (§594 on Sefaria)] and the [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=14248#p=336&fitMode=fitwidth&hlts=&ocr=%D7%90%D7%91%D7%9C%20%D7%97%D7%99%D7%99%D7%91%D7%95%D7%AA%20%D7%9C%D7%A9%D7%9E%D7%95%D7%A2%20%D7%94%D7%91%D7%A8%D7%9B%D7%94%20%D7%9E%D7%A4%D7%99%20%D7%94%D7%9E%D7%91%D7%A8%D7%9A Sulam edition (pg. 133; daf 87d in the old edition)].
Sources that '''do not''' allow 1 man to lead a zimmun of 3 women:
**[https://beta.hebrewbooks.org/pdfpager.aspx?req=14448&st=&pgnum=250&hilite= Ohel Moed (Shaar Brachot Derech 7 Netiv 1 daf 107b)] brings the Raavad’s opinion and another rishon’s opinion that disagrees with him; the Ohel Moed himself doesn’t take sides on this issue. (However it’s not entirely clear that this anonymous rishon– who’s also cited in the Sefer Hameorot mentioned above– actually holds that a man can’t lead a zimmun for 3 women. Rather, it’s possible that he simply holds that men and women can’t join together for a zimmun because of pritzut. This is in opposition to the Sefer Hameorot’s position that we are not concerned at all for the reason of pritzut in a zimmun of men and women, as long as there’s no avadim. But this exact case of 3 women and 1 man may not have been the intention of that anonymous rishon.)

**Peirushim Upsakim Al Hatorah Lerabbeinu Avigdor Tzarfati, Parshat Eikev, (can be found in [https://beta.hebrewbooks.org/pdfpager.aspx?req=53035&st=&pgnum=80&hilite= Kovetz Shitot Kamai on Arachin 3a pg. 51-51]— there’s room to say that he holds that 1 man can’t lead a zimmun for 3 women, since he only requires women to be yotzei from a man when there’s already 3 men making a zimmun. Seemingly even though there’s an advantage of hearing birkat hamazon from a man, this is not allowed when there’s no zimmun of 3 men. (This matter requires further study.)

**Seemingly, the [https://beta.hebrewbooks.org/pdfpager.aspx?req=32520&st=&pgnum=144&hilite= Yad Haketana (Brachot 9:15 footnote 73)] would not allow a man to be motzi women in zimmun if there aren’t 3 men there. (Since he says that women are not allowed to respond to a men's zimmun out loud, in order that it should not look like the men and women are in one group for zimmun, it would seem that he also wouldn't allow a man to lead a zimmun of 3 women when there's no zimmun of 3 men present. This in fact is the logic behind Rav Shlomo Zalman Auerbach's ruling to not allow this.)
Opinions that hold that a woman can’t be motzi men in zimmun:
*[https://www.sefaria.org/Tosafot_on_Sukkah.38a.9.1?lang=he Tosafot Sukka 38a s.v. be’emet amru] (at least as it's stated in [https://www.sefaria.org/Tosafot_on_Sukkah.38a.9.1?lang=he&p2=Piskei_Tosafot_on_Sukkah.100.1&lang2=he Piskei Tosafot there])

*Ran on the Rif ([https://www.sefaria.org/Ran_on_Megillah.6b.11?vhe=Vilna_Edition&lang=he Megillah 6b in dapei haRif] and [https://www.sefaria.org/Ran_on_Sukkah.19a.5?vhe=Vilna_Edition&lang=he Sukka 19a in dapei haRif])

*Meiri [https://www.sefaria.org/Meiri_on_Berakhot.47b.5?lang=bi&with=all&lang2=en on Brachot 47b s.v. hamishna hashlishit] and [https://www.sefaria.org/Meiri_on_Sukkah.38a.9?vhe=Meiri_on_Shas&lang=he Sukka 38a]
*Chachmei Provence cited by the [https://www.sefaria.org/Meiri_on_Megillah.4a.1?vhe=Meiri_on_Shas&lang=he&with=all&lang2=he Meiri on Megillah 4a] (Even though there’s room to say that the Meiri himself was writing this point, as Rav Moshe Hirschler seems to have understood [in [https://tablet.otzar.org/#/book/5281/p/20/t/17256353764821234/fs/0/start/0/end/0/c his edition of the Meiri haara 154 page 21]] it's more mashma that the Meiri is citing this from a different rishon. Even though usually the term "Chachmei Provence" is used by the Meiri in reference to the Ittur [see [https://www.sefaria.org/search?q=%D7%A4%D7%A8%D7%95%D7%91%D7%99%D7%A0%D7%A6%D7%90&tab=text&tpathFilters=Talmud%20Commentary%2FRishonim%20on%20Talmud%2FMeiri&tvar=1&tsort=relevance&svar=1&ssort=relevance here] for a list of references to “Chachmei Provence” in the Meiri”] it's possible that here he's referring to a different rishon with this terminology, or that he actually is citing a statement from the Ittur which is no longer extant.

*[https://www.sefaria.org/Chiddushei_HaRa'ah_on_Berakhot.45a.7?vhe=Perush_ha-halachot_masekhet_berakhot,_Jerusalem_2007&lang=bi Raah on Brachot 45a]

*It seems from the words of the Sefer Hamichtam (found in [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=43537#p=25&fitMode=fitwidth&hlts=&ocr=%D7%95%D7%9E%D7%95%D7%A6%D7%99%D7%90%D7%95%D7%AA%20%D7%90%D7%AA%20%D7%94%D7%90%D7%A0%D7%A9%D7%99%D7%9D%20%D7%90%D7%9D%20%D7%94%D7%99%D7%95%20%D7%99%D7%95%D7%93%D7%A2%D7%95%D7%AA%20%D7%9C%D7%A7%D7%A8%D7%95%D7%AA Kovetz Shitos Kamai on Brachot 45a, vol. 3 pg 1256]) that he held that a woman can’t be motzi men in zimmun, even though it seems from his words that he did not reach a conclusive decision as to whether women are obligated in zimmun or not (therefore his opinion is relevant even according to the Shulchan Aruch who holds women are obligated in zimmun in this case where she ate with 3 men).

*It’s possible that this is the intention of the [https://www.sefaria.org/Ohr_Zarua%2C_Volume_II.369.1?ven=hebrew|Ohr_Zarua,_Zhytomyr,_1862&lang=he&with=all&lang2=he Ohr Zarua Volume II #369] (even though in [https://www.sefaria.org/Ohr_Zarua%2C_Volume_I.184.1?ven=hebrew|Ohr_Zarua,_Zhytomyr,_1862&lang=he Ohr Zarua Volume I #184] he seems to side with the opinions that women are ''always'' exempt from zimmun, it seems that his arguments here that women can’t be motzi men in zimmun are independent of his conclusion there.)

*Implication of [https://beta.hebrewbooks.org/pdfpager.aspx?req=32520&st=&pgnum=144&hilite= Yad Haketana (Hilchot Brachot 9:15 footnote 71-73)] as understood by [https://www.sefaria.org/Biur_Halacha.199.7.3?vhe=Biur_Halacha&lang=bi Beiur Halacha (199:7 s.v. veyotz’ot)]. (In footnote 71 he says the reason women are obligated in zimmun only when eating with 3 men is in order to show that women can't be motzi men in birkat hamazon deoraita; in footnote 72 he says a group of 3 women can't break off from a group of 3 men to make their own zimmun, rather they must be yotzei with the men's zimmun; in footnote 73 he says that women are not allowed to respond to the men's zimmun out loud, in order that it should not look like the men and women are in one group for zimmun.)

*[https://www.sefaria.org/Biur_Halacha.199.7.3?vhe=Biur_Halacha&lang=bi Beiur Halacha (199:7 s.v. veyotz’ot)]

*The [https://www.sefaria.org/Bach%2C_Orach_Chaim.689.3.1?lang=he Bach (Orach Chaim 689:1 s.v. uBaal haIttur katav mistabra)] says that according to the opinions that women are not obligated in birkat hamazon mideoraita, they can’t be motzi men in zimmun. (Seemingly he would say the same according to the Shulchan Aruch that there’s a doubt whether women are obligated in birkat hamazon mideoraita— see the words of the Bach and his reference to what he writes earlier [[https://www.sefaria.org/Tur%2C_Orach_Chaim.186.1?lang=bi&with=Bach&lang2=en 186:1]]).
*[https://www.sefaria.org/Shulchan_Arukh_HaRav%2C_Orach_Chayim.186.4?lang=bi Shulchan Arukh HaRav Orach Chayim 186:4]
*[https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.199.24.1?lang=bi Kaf HaChayim Orach Chayim 199:24] (See further [https://www.sefaria.org/Penei_Yehoshua_on_Berakhot.45b.2?vhe=hebrew|Penei_Yehoshua,_Warsaw_1861&lang=he&with=all&lang2=he Penei Yehoshua on Berakhot 45b §2] s.v. Tosafot dibbur hamatchil shani & [https://beta.hebrewbooks.org/pdfpager.aspx?req=32520&st=&pgnum=144&hilite= Yad Haketana (Hilchot Brachot 9:15 footnote 71)] who touch on his idea in different contexts.)
Opinions that hold that a woman '''can''' be motzi men in zimmun:
**[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16250#p=192&fitMode=fitwidth&hlts=&ocr=%D7%90%D7%A9%D7%94%20%D7%96%D7%99%D7%9E%D7%95%D7%9F Sefer Hapardes (Rabbeinu Asher ben R' Chaim) (R' Blau ed., pg. 176)] (mentioned earlier).
**[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16269#p=71&fitMode=fitwidth&hlts=&ocr=%D7%9B%D7%A9%D7%99%D7%A9%20%D7%96%D7%99%D7%9E%D7%95%D7%9F%20%D7%91%D7%96%D7%9B%D7%A8%D7%99%D7%9D Hilchot Brachot of the Ritva 7:2] and straightforward understanding of [https://www.sefaria.org/Sukkah.38a.9?lang=he&with=Ritva Ritva on Sukka 38a s.v. tanu rabanan] (mentioned earlier). (According to the interpretation of Benei Banim {3:1:7 s.v. verak} the Ritva only allows this when there are 3 women who are making a zimmun together, not when there’s 3 men and less than 3 women. However, [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=47327#p=213&fitMode=fitwidth&hlts=&ocr= Maadanei Asher Hilchos Brachos, vol. 2, 68:3] and [https://ph.yhb.org.il/category/%D7%91%D7%A8%D7%9B%D7%95%D7%AA/05-%D7%96%D7%99%D7%9E%D7%95%D7%9F/#_te01ftn4_12 Harchavot LiPeninei Halacha– Brachot] and R’ Mordechai Leib Katzenelenbogen [in his footnotes on the Mossad Harav Kook edition of Hilchot Brachot of the Ritva 7:2 footnote 3; in Iyunim Halacha Lemaaseh at the end of the sefer, §23 pg 137] seem to understand the Ritva as allowing this even when there’s only 1 woman and 3 men.)
**[https://beta.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=92 Chazon Ish (Orach Chaim 30:8)] considers this as a possibility, although he does not reach a clear conclusion on this matter. He also only considers this in a case where the men are unable to recite the bracha on their own.
</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 Sephardi 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 Sephardi, Ashkenazi, and Kattan (Sephardi) eat bread together, they may make a zimmun if the Sephardi leads. If they're ten total, consisting of eight Sephardim, and Ashkenazi, and a Kattan, they Sephardim 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 Sephardi, Ashkenazi, and Kattan eat together, they may make a zimmun and the Sephardi should be Mezamen. Moreover, Rav Shlomo Zalman Auerbach holds that if they're eight Sephardim, an Askenazi, and a Kattan, one of the Sephardim 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 [https://www.sefaria.org/Prisha%2C_Orach_Chaim.199.15.1?lang=bi&with=Tur&lang2=en Perishah (199:15)] had a Girsa in the Tur that ketanim could make their own zimmun, but the [https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.199.18.1?lang=bi 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. However, in a footnote (Birur Halacha §7) he notes that since several rishonim ([https://www.sefaria.org/Meiri_on_Berakhot.47b.5?lang=bi Meiri Brachot 47b], [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16100#p=117&fitMode=fitwidth&hlts=&ocr= Sefer Hameorot Brachot 45a], [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16242#p=147&fitMode=fitwidth&hlts=&ocr= Sefer Habatim Hilchot Brachot Shaar 6 Siman 16], [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16251#p=122&fitMode=fitwidth&hlts=&ocr= Sefer Hashulchan Hilchot Seuda Shaar 6], and simple understanding of the Tur [https://turshulchanarukh.alhatorah.org/Main/Orach_Chayyim/199.6#m7e4n6 199:6]) hold that ketanim do make their own zimmun, maybe the halacha should be like them, but he does not conclusively decide this way. Rav Moshe Mordechai Karp (Hilchos Yom Beyom, vol. 2, 10:10) holds that ketanim may make their own zimmun as a ''reshut'' (optionally), '''as long as they each say their own birkat hamazon'''. [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=20024#p=100&fitMode=fitwidth&hlts=&ocr=%D7%A7%D7%98%D7%A0%D7%99%D7%9D%20%D7%9E%D7%96%D7%9E%D7%A0%D7%99%D7%9D Benei Banim (3:27, pg 100, s.v. ach & s.v. verak], [https://www.sefaria.org/Responsa_Benei_Banim%2C_Volume_III.27.15?ven=hebrew|Responsa_Benei_Banim,_Jerusalem_1981-2005&lang=bi §15]-[https://www.sefaria.org/Responsa_Benei_Banim%2C_Volume_III.27.16?ven=hebrew|Responsa_Benei_Banim,_Jerusalem_1981-2005&lang=bi 16] on Sefaria) implies that ketanim are allowed make a zimmun, although he says that nowadays the minhag is that ketanim don't make a zimmun. [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=68385#p=271&fitMode=fitwidth&hlts=&ocr=%D7%A7%D7%98%D7%A0%D7%99%D7%9D%20%D7%9E%D7%96%D7%9E%D7%A0%D7%99%D7%9D Rav Molekandov in Kovetz Menorah Badarom Gilyon 58, Adar Sheini 5784, pg 271]-[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=68385#p=272&fitMode=fitwidth&hlts=&ocr= 272] holds that ketanim who reached the age of chinuch must make a zimmun if they eat together. Divrei Shalom ([https://he.m.wikipedia.org/wiki/%D7%A9%D7%9C%D7%95%D7%9D_%D7%99%D7%A6%D7%97%D7%A7_%D7%9E%D7%96%D7%A8%D7%97%D7%99 Rav Shalom Yitzchak Mizrachi]) Orach Chaim 2:68 says that since Hashem’s name is not mentioned in their zimmun they should make a zimmun in accordance with the stringent opinions.</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 [https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.199.21?lang=bi Kaf HaChaim (199:21)] sounds like they have to be three Gedolot. The Hebrew-English Yalkut Yosef in the footnotes quotes a [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=64496#p=352&fitMode=fitwidth&hlts=&ocr=%D7%9E%D7%96%D7%9E%D7%A0%D7%95%D7%AA Maayan Omer (1:9:31, pg 305; pg 338 in 5777 edition)] 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

2025-03-21T20:30:09Z

Mpg613: added sources

==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.<Ref>Magen Avraham 1:5, Kitzur Shulchan Aruch 42:5, Mishna Brurah 1:10,11</ref> The minhag is to say [[Shir HaMaalot]] at Seudot mitzvah as well.<ref>Byitzchak Yikareh of Rav Nevinsal 1:5, Piskei Teshuvot 181:14 in footnote 60. Piskei Teshuvot cites this minhag based on Hitorerut Teshuva 1:88 and others. 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 שמו 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 O.C. 201:1, Mishna Brurah 201:4. Sefer Vkidashto (p. 173) writes that a host can honor whichever guest he likes even a non-kohen over a kohen. His proofs are Shulchan Aruch Harav 167, Biur Halacha 201, Minchat Elazar 4:49, and Mishna Halachot 3:28.</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>
##A person eating with his family is considered one eating together to be obligated in zimmun even if they aren't eating at the same table.<ref>Mishna Brurah 193:18</ref>
##People eating together at a simcha or any other occasion are considered eating together even if they aren't eating at the same table.<ref>Piskei Teshuvot 193:7</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), Piskei Teshuvot 193:7 </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 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 O.C. 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. [https://itorah.com/global-search/zimun%20bread Rabbi Mansour] discussed this topic on several occasions. One time ("Can Three People Make a Zimun if One of Them Did Not Eat Bread?" on 11/24/11) he followed the Shulchan Aruch and Rav Moshe Halevi. However, in two later discussions ("What Must the Third Person Eat for Three People to Make a Zimun?" on 5/19/13 and "Must All Three People Have Eaten Bread in Order to Recite a Zimun?" on 7/9/19) he followed Rav Ovadia Yosef.</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>Shulchan Aruch O.C. 199:6, Kitzur Shulchan Aruch 45:22.

List of sources from rishonim:
*Ritva ([https://beta.hebrewbooks.org/reader/reader.aspx?sfid%3D14584%23p%3D1%26fitMode%3Dfitwidth%26hlts%3D%26ocr%3D%25D7%259E%25D7%25A6%25D7%2598%25D7%25A8%25D7%25A4%25D7%2595%25D7%25AA%2520%25D7%2595%25D7%259E%25D7%2596%25D7%259E%25 Chiddushim on Megillah 4a]; [https://beta.hebrewbooks.org/reader/reader.aspx?sfid%3D16269%23p%3D71%26fitMode%3Dfitwidth%26hlts%3D%26ocr%3D%25D7%259B%25D7%25A9%25D7%2599%25D7%25A9%2520%25D7%2596%25D7%2599%25D7%259E%25D7%2595%25D7%259F%2520%25D7%2591%25D7%2 Hilchot Brachot 7:2])

*[https://beta.hebrewbooks.org/reader/reader.aspx?sfid%3D46470%23p%3D198%26fitMode%3Dfitwidth%26hlts%3D%26ocr%3D%25D7%259E%25D7%25A6%25D7%2598%25D7%25A8%25D7%25A4%25D7%2595%25D7%25AA&sa=D&source=editors&ust=1740719330512869&usg= Raah (Brachot 45a)]

*[https://www.sefaria.org/Meiri_on_Berakhot.47b.5?lang%3Dbi%26with%3Dall%26lang2%3Den&sa=D&source=editors&ust=1740719330513197&usg=AOvVaw3lkzsFDHz2P3x5b9RV4gVq Meiri (Brachot 47b s.v. hamishnah hashlishit) in the name of some authorities (“ויש שמוסיף בה”)]

*[https://www.sefaria.org/Ran_on_Megillah.6b.11?lang=en&lookup=%D7%94%D7%9B%D7%9C%20%D7%9B%D7%A9%D7%A8%D7%99%D7%9F&with=Lexicon&lang2=en Ran (on Rif Megillah 6b s.v. hakol kesheirin)]

*[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=21359#p=92&fitMode=fitwidth&hlts=&ocr=%D7%93%D7%9C%D7%A2%D7%A6%D7%9E%D7%9F%20%D7%93%D7%95%D7%A7%D7%90%20%D7%A8%D7%A9%D7%95%D7%AA Smag (Aseh 27; in R' Farber's edition pg. 51)] in the name of the Ri

*[https://www.sefaria.org/Teshuvot_HaRosh.4.16.1?vhe%3DShe%27elot_u%27Teshuvot_haRosh,_Vilna,_1881%26lang%3Dbi&sa=D&source=editors&ust=1740719330513890&usg=AOvVaw3iu9lUfS2Q5c9VMcbIW5Td Rosh (Tshuvot HaRosh 4:16)]

*Peirushim Upsakim al haTorah leRabeinu Avigdor Tzarfati, Parshat Eikev ([https://beta.hebrewbooks.org/pdfpager.aspx?req=53035&st=&pgnum=80&hilite= Kovetz Shitot Kamai, Arachin 3a, pg. 51]-[https://beta.hebrewbooks.org/pdfpager.aspx?req=53035&st=&pgnum=81 52])

*Rabeinu Yehuda Kohen (cited in [https://www.sefaria.org/Teshuvot_Maharam%2C_Prague_Edition.227?lang=bi Shu"t Maharam MiRotenburg Prague Edition #227])
*[https://www.sefaria.org/Sefer_Mitzvot_Katan.109.2?vhe=Sefer_Mitzvot_Katan,_Kopys,_1820&qh=%D7%A9%D7%99%D7%95%D7%A6%D7%90%D7%95%D7%AA%20%D7%91%D7%96%D7%99%D7%9E%D7%95%D7%9F%20%D7%90%D7%9D%20%D7%99%D7%A8%D7%A6%D7%95 Smak Mitzva 109] (It seems that he holds it's only a ''reshut''; see Divrei Shalom ([https://he.m.wikipedia.org/wiki/%D7%A9%D7%9C%D7%95%D7%9D_%D7%99%D7%A6%D7%97%D7%A7_%D7%9E%D7%96%D7%A8%D7%97%D7%99 Rav Shalom Yitzchak Mizrachi]) Orach Chaim 2:69:5 who he originally thought that the Smak holds it's obligatory, but concludes that the more correct explanation of the Smak is that it's only a ''reshut''.)

*[https://www.sefaria.org/Tosafot_on_Berakhot.45b.3.1?lang=he Tosafot on Brachot 45b s.v. shani] (as a ''reshut'', since Tosafot hold that women are entirely exempt from zimmun).
**However, the Maharam MiRotenburg himself ([https://www.sefaria.org/Teshuvot_Maharam%2C_Prague_Edition.227?lang=bi ibid.]) seems to disagree with this point, although it's possible he just meant to make an argument within the assumption of his interlocutor Rabbeinu Yehuda ("לדידך" or "arguendo"-- for the sake of argument) but he himself really doesn't accept the point he's making.
**Tosafot Chachmei Anglia (Brachot 45b s.v. veha) seem to understand Rabbeinu Avraham ben Rav Yosef as not allowing women to join a men's zimmun ("והר"ר אברהם ב"ר יוסף הנהיג הנשים לזמן לעצמ' כשהן שלשה ואינן יכולים לסמוך על הזימון שלנו."). (This seems to be the same Rabbeinu Avraham mentioned in Tosafot on Brachot 45b s.v. shani, although Tosafot makes no comment as to whether Rabbeinu Avraham would '''''allow''''' women to join a men's zimmun; and when Tosafot later go on to discuss women joining a men's zimmun, they make no comment that Rabbeinu Avraham would hold that women are not allowed to join a men's zimmun.)
(See further Hilchot Yom Beyom vol. 2 10:12 footnote 22 pg 306-307 who assumes that this is only a minority opinion of the Smag and Ri; similarly, Rav Immanuel Molekandov in Kovetz Menorah Badarom Gilyon 58, Adar Sheini 5784, pg 271 s.v. umei’idach claims that– at least regarding it being an '''''obligation'''''– this is a minority opinion of Smag, Ri, Raah, and Ritva [all mentioned above]. Hilchot Yom Beyom’s point is contradicted by the abovementioned sources– see especially Rosh and Tosafot who he explicitly mentions as having to agree with him, who explicitly say that women may be yotzei zimmun from a man. Even Rav Molekandov’s point that women shouldn't be '''''obligated''''' in such a zimmun does not have a clear basis– once there is no prohibition for women to join such a zimmun, any opinion which would obligate 3 women in zimmun should obligate women in this case too. [Although [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=60387#p=208&fitMode=fitwidth&hlts=&ocr=%D7%9E%D7%A1%D7%AA%D7%91%D7%A8%D7%90%20%D7%9B%D7%95%D7%95%D7%AA%D7%99%D7%94 Shaar Hatziyun’s {199:9}] logic would seem to exempt women from zimmun entirely in this case, it seems that Shaar Hatziyun only meant that it’s not logical that Chazal required women to join a men’s zimmun '''''as opposed to a women’s zimmun''''', but not that it’s not logical that women can '''''ever''''' be required to join a men’s zimmun. Otherwise, the Shaar Hatziyun’s logic would run up against an explicit Shulchan Aruch {199:7} based on the Smag and Ri, whose opinion the Shaar Hatziyun is currently discussing.])</ref>
# Women who ate together can optionally make a zimmun for themselves. The zimmun for women doesn't change whether it is three or ten or more women; either way they do not mention Hashem's name, ''Elokenu'', in the zimmun.<ref>Shulchan Aruch O.C. 199:7</ref>
# Some say that if a man ate with three women, the man may lead the zimmun.<ref>[https://www.sefaria.org/Responsa_Benei_Banim%2C_Volume_III.1?lang=he Benei Banim 3:1].</ref> However, some say that this is not allowed.<ref>Rav Shlomo Zalman Auerbach quoted in [https://www.sefaria.org/Responsa_Benei_Banim,_Volume_IV.4.9/?vhe=hebrew%7CResponsa+Benei+Banim%2C+Jerusalem+1981-2005 Benei Banim 4:4:9 s.v. beram] from Halichos Beisa. See exact quote from Halichos Beisa in Aliba Dehilcheta [https://gilyonot.jewishoffice.co.il/1pQoe7FbSchNTCCsfQX-vNYZhrJE2kHbo gilyon 33] [https://hebrewbooks.org/pdfpager.aspx?req=64133&st=&pgnum=93 pg 17] (see [https://tablet.otzar.org/#/book/151387/p/17/t/0.31053137306437261234/fs/m_hCWkf9Vli8X73f6YDWlpIcP4MMa4ZVKfhP2gX91arZ/start/6/end/9/c here] for color version of pg 17). Although Benei Banim doesn’t agree with R’ S.Z. Auerbach based on evidence from rishonim, he says it’s better not to be lenient unless necessary.</ref> (See footnote for many additional sources relating to this topic.<ref>List of sources that allow 1 man to lead a zimmun of 3 women:
*[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16100#p=117&fitMode=fitwidth&hlts=&ocr=%D7%99%D7%9B%D7%95%D7%9C%20%D7%9C%D7%91%D7%A8%D7%9A Sefer Hameorot (Brachot 45a, R' Blau ed., pg. 135]

*Raavad (brought by [https://beta.hebrewbooks.org/pdfpager.aspx?req=14448&st=&pgnum=250&hilite= Ohel Moed, Shaar Brachot Derech 7 Netiv 1 daf 107b)]

*[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16250#p=192&fitMode=fitwidth&hlts=&ocr=%D7%90%D7%A9%D7%94%20%D7%96%D7%99%D7%9E%D7%95%D7%9F Sefer Hapardes of Rabbeinu Asher ben R’ Chaim (R' Blau ed., pg. 176)] says that a woman may lead a zimmun for 3 men.

*[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16269#p=71&fitMode=fitwidth&hlts=&ocr=%D7%9B%D7%A9%D7%99%D7%A9%20%D7%96%D7%99%D7%9E%D7%95%D7%9F%20%D7%91%D7%96%D7%9B%D7%A8%D7%99%D7%9D Hilchot Brachot of the Ritva 7:2] also says that a woman may lead a zimmun for 3 men. See also [https://www.sefaria.org/Sukkah.38a.9?lang=he&with=Ritva Ritva on Sukka 38a s.v. tanu rabanan] who seems to say the same.

*There’s room to explain the Zohar as saying that 1 man can lead a zimmun of 3 women. See [https://www.sefaria.org/Zohar_Chadash%2C_Midrash_Rut.594?vhe=Zohar_Chadash&lang=bi Zohar Chadash on Rut (§594 on Sefaria)] and the [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=14248#p=336&fitMode=fitwidth&hlts=&ocr=%D7%90%D7%91%D7%9C%20%D7%97%D7%99%D7%99%D7%91%D7%95%D7%AA%20%D7%9C%D7%A9%D7%9E%D7%95%D7%A2%20%D7%94%D7%91%D7%A8%D7%9B%D7%94%20%D7%9E%D7%A4%D7%99%20%D7%94%D7%9E%D7%91%D7%A8%D7%9A Sulam edition (pg. 133; daf 87d in the old edition)].
Sources that '''do not''' allow 1 man to lead a zimmun of 3 women:
**[https://beta.hebrewbooks.org/pdfpager.aspx?req=14448&st=&pgnum=250&hilite= Ohel Moed (Shaar Brachot Derech 7 Netiv 1 daf 107b)] brings the Raavad’s opinion and another rishon’s opinion that disagrees with him; the Ohel Moed himself doesn’t take sides on this issue. (However it’s not entirely clear that this anonymous rishon– who’s also cited in the Sefer Hameorot mentioned above– actually holds that a man can’t lead a zimmun for 3 women. Rather, it’s possible that he simply holds that men and women can’t join together for a zimmun because of pritzut. This is in opposition to the Sefer Hameorot’s position that we are not concerned at all for the reason of pritzut in a zimmun of men and women, as long as there’s no avadim. But this exact case of 3 women and 1 man may not have been the intention of that anonymous rishon.)

**Peirushim Upsakim Al Hatorah Lerabbeinu Avigdor Tzarfati, Parshat Eikev, (can be found in [https://beta.hebrewbooks.org/pdfpager.aspx?req=53035&st=&pgnum=80&hilite= Kovetz Shitot Kamai on Arachin 3a pg. 51-51]— there’s room to say that he holds that 1 man can’t lead a zimmun for 3 women, since he only requires women to be yotzei from a man when there’s already 3 men making a zimmun. Seemingly even though there’s an advantage of hearing birkat hamazon from a man, this is not allowed when there’s no zimmun of 3 men. (This matter requires further study.)

**Seemingly, the [https://beta.hebrewbooks.org/pdfpager.aspx?req=32520&st=&pgnum=144&hilite= Yad Haketana (Brachot 9:15 footnote 73)] would not allow a man to be motzi women in zimmun if there aren’t 3 men there. (Since he says that women are not allowed to respond to a men's zimmun out loud, in order that it should not look like the men and women are in one group for zimmun, it would seem that he also wouldn't allow a man to lead a zimmun of 3 women when there's no zimmun of 3 men present. This in fact is the logic behind Rav Shlomo Zalman Auerbach's ruling to not allow this.)
Opinions that hold that a woman can’t be motzi men in zimmun:
*[https://www.sefaria.org/Tosafot_on_Sukkah.38a.9.1?lang=he Tosafot Sukka 38a s.v. be’emet amru] (at least as it's stated in [https://www.sefaria.org/Tosafot_on_Sukkah.38a.9.1?lang=he&p2=Piskei_Tosafot_on_Sukkah.100.1&lang2=he Piskei Tosafot there])

*Ran on the Rif ([https://www.sefaria.org/Ran_on_Megillah.6b.11?vhe=Vilna_Edition&lang=he Megillah 6b in dapei haRif] and [https://www.sefaria.org/Ran_on_Sukkah.19a.5?vhe=Vilna_Edition&lang=he Sukka 19a in dapei haRif])

*Meiri [https://www.sefaria.org/Meiri_on_Berakhot.47b.5?lang=bi&with=all&lang2=en on Brachot 47b s.v. hamishna hashlishit] and [https://www.sefaria.org/Meiri_on_Sukkah.38a.9?vhe=Meiri_on_Shas&lang=he Sukka 38a]
*Chachmei Provence cited by the [https://www.sefaria.org/Meiri_on_Megillah.4a.1?vhe=Meiri_on_Shas&lang=he&with=all&lang2=he Meiri on Megillah 4a] (Even though there’s room to say that the Meiri himself was writing this point, as Rav Moshe Hirschler seems to have understood [in [https://tablet.otzar.org/#/book/5281/p/20/t/17256353764821234/fs/0/start/0/end/0/c his edition of the Meiri haara 154 page 21]] it's more mashma that the Meiri is citing this from a different rishon. Even though usually the term "Chachmei Provence" is used by the Meiri in reference to the Ittur [see [https://www.sefaria.org/search?q=%D7%A4%D7%A8%D7%95%D7%91%D7%99%D7%A0%D7%A6%D7%90&tab=text&tpathFilters=Talmud%20Commentary%2FRishonim%20on%20Talmud%2FMeiri&tvar=1&tsort=relevance&svar=1&ssort=relevance here] for a list of references to “Chachmei Provence” in the Meiri”] it's possible that here he's referring to a different rishon with this terminology, or that he actually is citing a statement from the Ittur which is no longer extant.

*[https://www.sefaria.org/Chiddushei_HaRa'ah_on_Berakhot.45a.7?vhe=Perush_ha-halachot_masekhet_berakhot,_Jerusalem_2007&lang=bi Raah on Brachot 45a]

*It seems from the words of the Sefer Hamichtam (found in [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=43537#p=25&fitMode=fitwidth&hlts=&ocr=%D7%95%D7%9E%D7%95%D7%A6%D7%99%D7%90%D7%95%D7%AA%20%D7%90%D7%AA%20%D7%94%D7%90%D7%A0%D7%A9%D7%99%D7%9D%20%D7%90%D7%9D%20%D7%94%D7%99%D7%95%20%D7%99%D7%95%D7%93%D7%A2%D7%95%D7%AA%20%D7%9C%D7%A7%D7%A8%D7%95%D7%AA Kovetz Shitos Kamai on Brachot 45a, vol. 3 pg 1256]) that he held that a woman can’t be motzi men in zimmun, even though it seems from his words that he did not reach a conclusive decision as to whether women are obligated in zimmun or not (therefore his opinion is relevant even according to the Shulchan Aruch who holds women are obligated in zimmun in this case where she ate with 3 men).

*It’s possible that this is the intention of the [https://www.sefaria.org/Ohr_Zarua%2C_Volume_II.369.1?ven=hebrew|Ohr_Zarua,_Zhytomyr,_1862&lang=he&with=all&lang2=he Ohr Zarua Volume II #369] (even though in [https://www.sefaria.org/Ohr_Zarua%2C_Volume_I.184.1?ven=hebrew|Ohr_Zarua,_Zhytomyr,_1862&lang=he Ohr Zarua Volume I #184] he seems to side with the opinions that women are ''always'' exempt from zimmun, it seems that his arguments here that women can’t be motzi men in zimmun are independent of his conclusion there.)

*Implication of [https://beta.hebrewbooks.org/pdfpager.aspx?req=32520&st=&pgnum=144&hilite= Yad Haketana (Hilchot Brachot 9:15 footnote 71-73)] as understood by [https://www.sefaria.org/Biur_Halacha.199.7.3?vhe=Biur_Halacha&lang=bi Beiur Halacha (199:7 s.v. veyotz’ot)]. (In footnote 71 he says the reason women are obligated in zimmun only when eating with 3 men is in order to show that women can't be motzi men in birkat hamazon deoraita; in footnote 72 he says a group of 3 women can't break off from a group of 3 men to make their own zimmun, rather they must be yotzei with the men's zimmun; in footnote 73 he says that women are not allowed to respond to the men's zimmun out loud, in order that it should not look like the men and women are in one group for zimmun.)

*[https://www.sefaria.org/Biur_Halacha.199.7.3?vhe=Biur_Halacha&lang=bi Beiur Halacha (199:7 s.v. veyotz’ot)]

*The [https://www.sefaria.org/Bach%2C_Orach_Chaim.689.3.1?lang=he Bach (Orach Chaim 689:1 s.v. uBaal haIttur katav mistabra)] says that according to the opinions that women are not obligated in birkat hamazon mideoraita, they can’t be motzi men in zimmun. (Seemingly he would say the same according to the Shulchan Aruch that there’s a doubt whether women are obligated in birkat hamazon mideoraita— see the words of the Bach and his reference to what he writes earlier [[https://www.sefaria.org/Tur%2C_Orach_Chaim.186.1?lang=bi&with=Bach&lang2=en 186:1]]).
*[https://www.sefaria.org/Shulchan_Arukh_HaRav%2C_Orach_Chayim.186.4?lang=bi Shulchan Arukh HaRav Orach Chayim 186:4]
*[https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.199.24.1?lang=bi Kaf HaChayim Orach Chayim 199:24] (See further [https://www.sefaria.org/Penei_Yehoshua_on_Berakhot.45b.2?vhe=hebrew|Penei_Yehoshua,_Warsaw_1861&lang=he&with=all&lang2=he Penei Yehoshua on Berakhot 45b §2] s.v. Tosafot dibbur hamatchil shani & [https://beta.hebrewbooks.org/pdfpager.aspx?req=32520&st=&pgnum=144&hilite= Yad Haketana (Hilchot Brachot 9:15 footnote 71)] who touch on his idea in different contexts.)
Opinions that hold that a woman '''can''' be motzi men in zimmun:
**[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16250#p=192&fitMode=fitwidth&hlts=&ocr=%D7%90%D7%A9%D7%94%20%D7%96%D7%99%D7%9E%D7%95%D7%9F Sefer Hapardes (Rabbeinu Asher ben R' Chaim) (R' Blau ed., pg. 176)] (mentioned earlier).
**[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16269#p=71&fitMode=fitwidth&hlts=&ocr=%D7%9B%D7%A9%D7%99%D7%A9%20%D7%96%D7%99%D7%9E%D7%95%D7%9F%20%D7%91%D7%96%D7%9B%D7%A8%D7%99%D7%9D Hilchot Brachot of the Ritva 7:2] and straightforward understanding of [https://www.sefaria.org/Sukkah.38a.9?lang=he&with=Ritva Ritva on Sukka 38a s.v. tanu rabanan] (mentioned earlier). (According to the interpretation of Benei Banim {3:1:7 s.v. verak} the Ritva only allows this when there are 3 women who are making a zimmun together, not when there’s 3 men and less than 3 women. However, [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=47327#p=213&fitMode=fitwidth&hlts=&ocr= Maadanei Asher Hilchos Brachos, vol. 2, 68:3] and [https://ph.yhb.org.il/category/%D7%91%D7%A8%D7%9B%D7%95%D7%AA/05-%D7%96%D7%99%D7%9E%D7%95%D7%9F/#_te01ftn4_12 Harchavot LiPeninei Halacha– Brachot] and R’ Mordechai Leib Katzenelenbogen [in his footnotes on the Mossad Harav Kook edition of Hilchot Brachot of the Ritva 7:2 footnote 3; in Iyunim Halacha Lemaaseh at the end of the sefer, §23 pg 137] seem to understand the Ritva as allowing this even when there’s only 1 woman and 3 men.)
**[https://beta.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=92 Chazon Ish (Orach Chaim 30:8)] considers this as a possibility, although he does not reach a clear conclusion on this matter. He also only considers this in a case where the men are unable to recite the bracha on their own.
</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 Sephardi 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 Sephardi, Ashkenazi, and Kattan (Sephardi) eat bread together, they may make a zimmun if the Sephardi leads. If they're ten total, consisting of eight Sephardim, and Ashkenazi, and a Kattan, they Sephardim 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 Sephardi, Ashkenazi, and Kattan eat together, they may make a zimmun and the Sephardi should be Mezamen. Moreover, Rav Shlomo Zalman Auerbach holds that if they're eight Sephardim, an Askenazi, and a Kattan, one of the Sephardim 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 [https://www.sefaria.org/Prisha%2C_Orach_Chaim.199.15.1?lang=bi&with=Tur&lang2=en Perishah (199:15)] had a Girsa in the Tur that ketanim could make their own zimmun, but the [https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.199.18.1?lang=bi 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. However, in a footnote (Birur Halacha §7) he notes that since several rishonim ([https://www.sefaria.org/Meiri_on_Berakhot.47b.5?lang=bi Meiri Brachot 47b], [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16100#p=117&fitMode=fitwidth&hlts=&ocr= Sefer Hameorot Brachot 45a], [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16242#p=147&fitMode=fitwidth&hlts=&ocr= Sefer Habatim Hilchot Brachot Shaar 6 Siman 16], [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16251#p=122&fitMode=fitwidth&hlts=&ocr= Sefer Hashulchan Hilchot Seuda Shaar 6], and simple understanding of the Tur [https://turshulchanarukh.alhatorah.org/Main/Orach_Chayyim/199.6#m7e4n6 199:6]) hold that ketanim do make their own zimmun, maybe the halacha should be like them, but he does not conclusively decide this way. Rav Moshe Mordechai Karp (Hilchos Yom Beyom, vol. 2, 10:10) holds that ketanim may make their own zimmun as a ''reshut'' (optionally), '''as long as they each say their own birkat hamazon'''. [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=20024#p=100&fitMode=fitwidth&hlts=&ocr=%D7%A7%D7%98%D7%A0%D7%99%D7%9D%20%D7%9E%D7%96%D7%9E%D7%A0%D7%99%D7%9D Benei Banim (3:27, pg 100, s.v. ach & s.v. verak], [https://www.sefaria.org/Responsa_Benei_Banim%2C_Volume_III.27.15?ven=hebrew|Responsa_Benei_Banim,_Jerusalem_1981-2005&lang=bi §15]-[https://www.sefaria.org/Responsa_Benei_Banim%2C_Volume_III.27.16?ven=hebrew|Responsa_Benei_Banim,_Jerusalem_1981-2005&lang=bi 16] on Sefaria) implies that ketanim are allowed make a zimmun, although he says that nowadays the minhag is that ketanim don't make a zimmun. [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=68385#p=271&fitMode=fitwidth&hlts=&ocr=%D7%A7%D7%98%D7%A0%D7%99%D7%9D%20%D7%9E%D7%96%D7%9E%D7%A0%D7%99%D7%9D Rav Molekandov in Kovetz Menorah Badarom Gilyon 58, Adar Sheini 5784, pg 271]-[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=68385#p=272&fitMode=fitwidth&hlts=&ocr= 272] holds that ketanim who reached the age of chinuch must make a zimmun if they eat together. Divrei Shalom ([https://he.m.wikipedia.org/wiki/%D7%A9%D7%9C%D7%95%D7%9D_%D7%99%D7%A6%D7%97%D7%A7_%D7%9E%D7%96%D7%A8%D7%97%D7%99 Rav Shalom Yitzchak Mizrachi]) Orach Chaim 2:68 says that since Hashem’s name is not mentioned in their zimmun they should make a zimmun in accordance with the stringent opinions.</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 [https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.199.21?lang=bi Kaf HaChaim (199:21)] sounds like they have to be three Gedolot. The Hebrew-English Yalkut Yosef in the footnotes quotes a [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=64496#p=352&fitMode=fitwidth&hlts=&ocr=%D7%9E%D7%96%D7%9E%D7%A0%D7%95%D7%AA Maayan Omer (1:9:31, pg 305; pg 338 in 5777 edition)] 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]]

Refrigerators on Shabbos

2025-03-21T14:43:11Z

Mpg613: Added source and fixed broken link

'''Refrigeration:''' '''

A refrigerator produces cool air by cycling gas through tubes located behind the refrigerator. When the gas compresses and expands through the tubes, it produces cool air which is pumped throughout the inside of the refrigerator. A pump called the compressor, cycles the gas through this system and if left running all the time, would freeze anything inside.'''

To keep temperatures in the refrigerator regulated, manufacturers added a mechanical thermostat which acted as bridge to the compressor’s electrical circuit. When temperatures cooled, the thermostat would contract, severing the electrical circuit and shutting the compressor off. When temperatures got warm again, the thermostat would expand, completing the electrical circuit and activating the compressor once again.

'''Old Refrigerators and Halacha:'''

If the door to the refrigerator is opened letting in warm air, it can cause the thermostat to contract, completing the electrical circuit and turning on the compressor again.

In refrigerators with a compressor only, there were three opinions in the poskim if it was allowed to be opened on Shabbos:
# The refrigerator is not allowed to be opened on Shabbos at all. <ref>Rav Nissim Karelitz (Chut Shani Shabbat v. 1, p. 199) quotes the Chazon Ish as ruling that it is forbidden to open a refrigerator even if the compressor is already running. He explains that since there is a concern of a potential biblical prohibition if it isn't already running. He doesn't consider this to be a dvar sheino mitchaven since it is theoretically possible to ascertain if the compressor will turn on upon opening the refrigerator (see Taz 316:3 regarding the definition of a pesik reisha). Furthermore, he says that it is forbidden to open the refrigerator when the compressor is running since it is likely to come to a prohibition if a person would open it at the wrong time. </ref>
# The refrigerator was allowed to be opened only while the compressor was running so that letting the warm air in would not directly activate it.<ref>Rav Yosef Henkin ([http://www.hebrewbooks.org/pdfpager.aspx?req=2274&st=&pgnum=123 Edut L'Yisrael p. 122]) writes that one should be strict to only open the refrigerator when the compressor is already running even though he feels that the primary halacha is that there's melacha involved with causing the compressor to begin (see Edut L'Yisrael pp. 151-4). In explaining why it should be permitted to open the refrigerator when the compressor isn't running he writes that since the melacha doesn't occur immediately (grama) and is physically disconnected from where he acted it isn't considered as though he did any melacha. He considers this better than a pesik reisha and considers it not to be a melacha at all just like closing the door of a house in which a candle is burning and will burn longer once the door is closed. Rav Moshe Feinstein (Igrot Moshe OC 2:68) writes that it is good to be strict only to open the refrigerator when the compressor is running like Rav Henkin. See, however, Igrot Moshe (4:74 Bishul no. 28) and [https://www.koltorah.org/halachah/opening-refrigerators-on-shabbat-by-rabbi-chaim-jachter "Opening Refrigerators on Shabbat" by Rabbi Jachter].</ref>
# The refrigerator could be opened even when the compressor was not running.<ref>Minchat Shlomo 1:10. See more on this topic in R’ Simcha Zelig Reguer’s tshuva in the [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=12073#p=8&fitMode=fitwidth&hlts=&ocr= Hapardes Journal (No. 8 Vol. 3, June 1934)].</ref>

See the discussion of '''Today's refrigerators''' on the [[Talk:Refrigerators on Shabbos|discussion page]].
[[Category: Shabbat]]

Zimmun

2025-03-21T03:17:39Z

Mpg613: added halacha and sources

==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.<Ref>Magen Avraham 1:5, Kitzur Shulchan Aruch 42:5, Mishna Brurah 1:10,11</ref> The minhag is to say [[Shir HaMaalot]] at Seudot mitzvah as well.<ref>Byitzchak Yikareh of Rav Nevinsal 1:5, Piskei Teshuvot 181:14 in footnote 60. Piskei Teshuvot cites this minhag based on Hitorerut Teshuva 1:88 and others. 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 שמו 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 O.C. 201:1, Mishna Brurah 201:4. Sefer Vkidashto (p. 173) writes that a host can honor whichever guest he likes even a non-kohen over a kohen. His proofs are Shulchan Aruch Harav 167, Biur Halacha 201, Minchat Elazar 4:49, and Mishna Halachot 3:28.</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>
##A person eating with his family is considered one eating together to be obligated in zimmun even if they aren't eating at the same table.<ref>Mishna Brurah 193:18</ref>
##People eating together at a simcha or any other occasion are considered eating together even if they aren't eating at the same table.<ref>Piskei Teshuvot 193:7</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), Piskei Teshuvot 193:7 </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 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 O.C. 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. [https://itorah.com/global-search/zimun%20bread Rabbi Mansour] discussed this topic on several occasions. One time ("Can Three People Make a Zimun if One of Them Did Not Eat Bread?" on 11/24/11) he followed the Shulchan Aruch and Rav Moshe Halevi. However, in two later discussions ("What Must the Third Person Eat for Three People to Make a Zimun?" on 5/19/13 and "Must All Three People Have Eaten Bread in Order to Recite a Zimun?" on 7/9/19) he followed Rav Ovadia Yosef.</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>Shulchan Aruch O.C. 199:6, Kitzur Shulchan Aruch 45:22.

List of sources from rishonim:
*Ritva ([https://beta.hebrewbooks.org/reader/reader.aspx?sfid%3D14584%23p%3D1%26fitMode%3Dfitwidth%26hlts%3D%26ocr%3D%25D7%259E%25D7%25A6%25D7%2598%25D7%25A8%25D7%25A4%25D7%2595%25D7%25AA%2520%25D7%2595%25D7%259E%25D7%2596%25D7%259E%25 Chiddushim on Megillah 4a]; [https://beta.hebrewbooks.org/reader/reader.aspx?sfid%3D16269%23p%3D71%26fitMode%3Dfitwidth%26hlts%3D%26ocr%3D%25D7%259B%25D7%25A9%25D7%2599%25D7%25A9%2520%25D7%2596%25D7%2599%25D7%259E%25D7%2595%25D7%259F%2520%25D7%2591%25D7%2 Hilchot Brachot 7:2])

*[https://beta.hebrewbooks.org/reader/reader.aspx?sfid%3D46470%23p%3D198%26fitMode%3Dfitwidth%26hlts%3D%26ocr%3D%25D7%259E%25D7%25A6%25D7%2598%25D7%25A8%25D7%25A4%25D7%2595%25D7%25AA&sa=D&source=editors&ust=1740719330512869&usg= Raah (Brachot 45a)]

*[https://www.sefaria.org/Meiri_on_Berakhot.47b.5?lang%3Dbi%26with%3Dall%26lang2%3Den&sa=D&source=editors&ust=1740719330513197&usg=AOvVaw3lkzsFDHz2P3x5b9RV4gVq Meiri (Brachot 47b s.v. hamishnah hashlishit) in the name of some authorities (“ויש שמוסיף בה”)]

*[https://www.sefaria.org/Ran_on_Megillah.6b.11?lang=en&lookup=%D7%94%D7%9B%D7%9C%20%D7%9B%D7%A9%D7%A8%D7%99%D7%9F&with=Lexicon&lang2=en Ran (on Rif Megillah 6b s.v. hakol kesheirin)]

*[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=21359#p=92&fitMode=fitwidth&hlts=&ocr=%D7%93%D7%9C%D7%A2%D7%A6%D7%9E%D7%9F%20%D7%93%D7%95%D7%A7%D7%90%20%D7%A8%D7%A9%D7%95%D7%AA Smag (Aseh 27; in R' Farber's edition pg. 51)] in the name of the Ri

*[https://www.sefaria.org/Teshuvot_HaRosh.4.16.1?vhe%3DShe%27elot_u%27Teshuvot_haRosh,_Vilna,_1881%26lang%3Dbi&sa=D&source=editors&ust=1740719330513890&usg=AOvVaw3iu9lUfS2Q5c9VMcbIW5Td Rosh (Tshuvot HaRosh 4:16)]

*Peirushim Upsakim al haTorah leRabeinu Avigdor Tzarfati, Parshat Eikev ([https://beta.hebrewbooks.org/pdfpager.aspx?req=53035&st=&pgnum=80&hilite= Kovetz Shitot Kamai, Arachin 3a, pg. 51]-[https://beta.hebrewbooks.org/pdfpager.aspx?req=53035&st=&pgnum=81 52])

*Rabeinu Yehuda Kohen (cited in [https://www.sefaria.org/Teshuvot_Maharam%2C_Prague_Edition.227?lang=bi Shu"t Maharam MiRotenburg Prague Edition #227])
*[https://www.sefaria.org/Sefer_Mitzvot_Katan.109.2?vhe=Sefer_Mitzvot_Katan,_Kopys,_1820&qh=%D7%A9%D7%99%D7%95%D7%A6%D7%90%D7%95%D7%AA%20%D7%91%D7%96%D7%99%D7%9E%D7%95%D7%9F%20%D7%90%D7%9D%20%D7%99%D7%A8%D7%A6%D7%95 Smak Mitzva 109] (It seems that he holds it's only a ''reshut''; see Divrei Shalom ([https://he.m.wikipedia.org/wiki/%D7%A9%D7%9C%D7%95%D7%9D_%D7%99%D7%A6%D7%97%D7%A7_%D7%9E%D7%96%D7%A8%D7%97%D7%99 Rav Shalom Yitzchak Mizrachi]) Orach Chaim 2:69:5 who he originally thought that the Smak holds it's obligatory, but concludes that the more correct explanation of the Smak is that it's only a ''reshut''.)

*[https://www.sefaria.org/Tosafot_on_Berakhot.45b.3.1?lang=he Tosafot on Brachot 45b s.v. shani] (as a ''reshut'', since Tosafot hold that women are entirely exempt from zimmun).
**However, the Maharam MiRotenburg himself ([https://www.sefaria.org/Teshuvot_Maharam%2C_Prague_Edition.227?lang=bi ibid.]) seems to disagree with this point, although it's possible he just meant to make an argument within the assumption of his interlocutor Rabbeinu Yehuda ("לדידך" or "arguendo"-- for the sake of argument) but he himself really doesn't accept the point he's making.
**Tosafot Chachmei Anglia (Brachot 45b s.v. veha) seem to understand Rabbeinu Avraham ben Rav Yosef as not allowing women to join a men's zimmun ("והר"ר אברהם ב"ר יוסף הנהיג הנשים לזמן לעצמ' כשהן שלשה ואינן יכולים לסמוך על הזימון שלנו."). (This seems to be the same Rabbeinu Avraham mentioned in Tosafot on Brachot 45b s.v. shani, although Tosafot makes no comment as to whether Rabbeinu Avraham would '''''allow''''' women to join a men's zimmun; and when Tosafot later go on to discuss women joining a men's zimmun, they make no comment that Rabbeinu Avraham would hold that women are not allowed to join a men's zimmun.)
(See further Hilchot Yom Beyom vol. 2 10:12 footnote 22 pg 306-307 who assumes that this is only a minority opinion of the Smag and Ri; similarly, Rav Immanuel Molekandov in Kovetz Menorah Badarom Gilyon 58, Adar Sheini 5784, pg 271 s.v. umei’idach claims that– at least regarding it being an '''''obligation'''''– this is a minority opinion of Smag, Ri, Raah, and Ritva [all mentioned above]. Hilchot Yom Beyom’s point is contradicted by the abovementioned sources– see especially Rosh and Tosafot who he explicitly mentions as having to agree with him, who explicitly say that women may be yotzei zimmun from a man. Even Rav Molekandov’s point that women shouldn't be '''''obligated''''' in such a zimmun does not have a clear basis– once there is no prohibition for women to join such a zimmun, any opinion which would obligate 3 women in zimmun should obligate women in this case too. [Although [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=60387#p=208&fitMode=fitwidth&hlts=&ocr=%D7%9E%D7%A1%D7%AA%D7%91%D7%A8%D7%90%20%D7%9B%D7%95%D7%95%D7%AA%D7%99%D7%94 Shaar Hatziyun’s {199:9}] logic would seem to exempt women from zimmun entirely in this case, it seems that Shaar Hatziyun only meant that it’s not logical that Chazal required women to join a men’s zimmun '''''as opposed to a women’s zimmun''''', but not that it’s not logical that women can '''''ever''''' be required to join a men’s zimmun. Otherwise, the Shaar Hatziyun’s logic would run up against an explicit Shulchan Aruch {199:7} based on the Smag and Ri, whose opinion the Shaar Hatziyun is currently discussing.])</ref>
# Women who ate together can optionally make a zimmun for themselves. The zimmun for women doesn't change whether it is three or ten or more women; either way they do not mention Hashem's name, ''Elokenu'', in the zimmun.<ref>Shulchan Aruch O.C. 199:7</ref>
# Some say that if a man ate with three women, the man may lead the zimmun.<ref>[https://www.sefaria.org/Responsa_Benei_Banim%2C_Volume_III.1?lang=he Benei Banim 3:1].</ref> However, some say that this is not allowed.<ref>Rav Shlomo Zalman Auerbach quoted in [https://www.sefaria.org/Responsa_Benei_Banim,_Volume_IV.4.9/?vhe=hebrew%7CResponsa+Benei+Banim%2C+Jerusalem+1981-2005 Benei Banim 4:4:9 s.v. beram] from Halichos Beisa. See exact quote from Halichos Beisa in Aliba Dehilcheta [https://gilyonot.jewishoffice.co.il/1pQoe7FbSchNTCCsfQX-vNYZhrJE2kHbo gilyon 33] [https://hebrewbooks.org/pdfpager.aspx?req=64133&st=&pgnum=93 pg 17] (see [https://tablet.otzar.org/#/book/151387/p/17/t/0.31053137306437261234/fs/m_hCWkf9Vli8X73f6YDWlpIcP4MMa4ZVKfhP2gX91arZ/start/6/end/9/c here] for color version of pg 17). Although Benei Banim doesn’t agree with R’ S.Z. Auerbach based on evidence from rishonim, he says it’s better not to be lenient unless necessary.</ref> (See footnote for many additional sources relating to this topic.<ref>List of sources that allow 1 man to lead a zimmun of 3 women:
*[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16100#p=117&fitMode=fitwidth&hlts=&ocr=%D7%99%D7%9B%D7%95%D7%9C%20%D7%9C%D7%91%D7%A8%D7%9A Sefer Hameorot (Brachot 45a, R' Blau ed., pg. 135]

*Raavad (brought by [https://beta.hebrewbooks.org/pdfpager.aspx?req=14448&st=&pgnum=250&hilite= Ohel Moed, Shaar Brachot Derech 7 Netiv 1 daf 107b)]

*[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16250#p=192&fitMode=fitwidth&hlts=&ocr=%D7%90%D7%A9%D7%94%20%D7%96%D7%99%D7%9E%D7%95%D7%9F Sefer Hapardes of Rabbeinu Asher ben R’ Chaim (R' Blau ed., pg. 176)] says that a woman may lead a zimmun for 3 men.

*[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16269#p=71&fitMode=fitwidth&hlts=&ocr=%D7%9B%D7%A9%D7%99%D7%A9%20%D7%96%D7%99%D7%9E%D7%95%D7%9F%20%D7%91%D7%96%D7%9B%D7%A8%D7%99%D7%9D Hilchot Brachot of the Ritva 7:2] also says that a woman may lead a zimmun for 3 men. See also [https://www.sefaria.org/Sukkah.38a.9?lang=he&with=Ritva Ritva on Sukka 38a s.v. tanu rabanan] who seems to say the same.

*There’s room to explain the Zohar as saying that 1 man can lead a zimmun of 3 women. See [https://www.sefaria.org/Zohar_Chadash%2C_Midrash_Rut.594?vhe=Zohar_Chadash&lang=bi Zohar Chadash on Rut (§594 on Sefaria)] and the [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=14248#p=336&fitMode=fitwidth&hlts=&ocr=%D7%90%D7%91%D7%9C%20%D7%97%D7%99%D7%99%D7%91%D7%95%D7%AA%20%D7%9C%D7%A9%D7%9E%D7%95%D7%A2%20%D7%94%D7%91%D7%A8%D7%9B%D7%94%20%D7%9E%D7%A4%D7%99%20%D7%94%D7%9E%D7%91%D7%A8%D7%9A Sulam edition (pg. 133; daf 87d in the old edition)].
Sources that '''do not''' allow 1 man to lead a zimmun of 3 women:
**[https://beta.hebrewbooks.org/pdfpager.aspx?req=14448&st=&pgnum=250&hilite= Ohel Moed (Shaar Brachot Derech 7 Netiv 1 daf 107b)] brings the Raavad’s opinion and another rishon’s opinion that disagrees with him; the Ohel Moed himself doesn’t take sides on this issue. (However it’s not entirely clear that this anonymous rishon– who’s also cited in the Sefer Hameorot mentioned above– actually holds that a man can’t lead a zimmun for 3 women. Rather, it’s possible that he simply holds that men and women can’t join together for a zimmun because of pritzut. This is in opposition to the Sefer Hameorot’s position that we are not concerned at all for the reason of pritzut in a zimmun of men and women, as long as there’s no avadim. But this exact case of 3 women and 1 man may not have been the intention of that anonymous rishon.)

**Peirushim Upsakim Al Hatorah Lerabbeinu Avigdor Tzarfati, Parshat Eikev, (can be found in [https://beta.hebrewbooks.org/pdfpager.aspx?req=53035&st=&pgnum=80&hilite= Kovetz Shitot Kamai on Arachin 3a pg. 51-51]— there’s room to say that he holds that 1 man can’t lead a zimmun for 3 women, since he only requires women to be yotzei from a man when there’s already 3 men making a zimmun. Seemingly even though there’s an advantage of hearing birkat hamazon from a man, this is not allowed when there’s no zimmun of 3 men. (This matter requires further study.)

**Seemingly, the [https://beta.hebrewbooks.org/pdfpager.aspx?req=32520&st=&pgnum=144&hilite= Yad Haketana (Brachot 9:15 footnote 73)] would not allow a man to be motzi women in zimmun if there aren’t 3 men there. (Since he says that women are not allowed to respond to a men's zimmun out loud, in order that it should not look like the men and women are in one group for zimmun, it would seem that he also wouldn't allow a man to lead a zimmun of 3 women when there's no zimmun of 3 men present. This in fact is the logic behind Rav Shlomo Zalman Auerbach's ruling to not allow this.)
Opinions that hold that a woman can’t be motzi men in zimmun:
*[https://www.sefaria.org/Tosafot_on_Sukkah.38a.9.1?lang=he Tosafot Sukka 38a s.v. be’emet amru] (at least as it's stated in [https://www.sefaria.org/Tosafot_on_Sukkah.38a.9.1?lang=he&p2=Piskei_Tosafot_on_Sukkah.100.1&lang2=he Piskei Tosafot there])

*Ran on the Rif ([https://www.sefaria.org/Ran_on_Megillah.6b.11?vhe=Vilna_Edition&lang=he Megillah 6b in dapei haRif] and [https://www.sefaria.org/Ran_on_Sukkah.19a.5?vhe=Vilna_Edition&lang=he Sukka 19a in dapei haRif])

*Meiri [https://www.sefaria.org/Meiri_on_Berakhot.47b.5?lang=bi&with=all&lang2=en on Brachot 47b s.v. hamishna hashlishit] and [https://www.sefaria.org/Meiri_on_Sukkah.38a.9?vhe=Meiri_on_Shas&lang=he Sukka 38a]
*Chachmei Provence cited by the [https://www.sefaria.org/Meiri_on_Megillah.4a.1?vhe=Meiri_on_Shas&lang=he&with=all&lang2=he Meiri on Megillah 4a] (Even though there’s room to say that the Meiri himself was writing this point, as Rav Moshe Hirschler seems to have understood [in [https://tablet.otzar.org/#/book/5281/p/20/t/17256353764821234/fs/0/start/0/end/0/c his edition of the Meiri haara 154 page 21]] it's more mashma that the Meiri is citing this from a different rishon. Even though usually the term "Chachmei Provence" is used by the Meiri in reference to the Ittur [see [https://www.sefaria.org/search?q=%D7%A4%D7%A8%D7%95%D7%91%D7%99%D7%A0%D7%A6%D7%90&tab=text&tpathFilters=Talmud%20Commentary%2FRishonim%20on%20Talmud%2FMeiri&tvar=1&tsort=relevance&svar=1&ssort=relevance here] for a list of references to “Chachmei Provence” in the Meiri”] it's possible that here he's referring to a different rishon with this terminology, or that he actually is citing a statement from the Ittur which is no longer extant.

*[https://www.sefaria.org/Chiddushei_HaRa'ah_on_Berakhot.45a.7?vhe=Perush_ha-halachot_masekhet_berakhot,_Jerusalem_2007&lang=bi Raah on Brachot 45a]

*It seems from the words of the Sefer Hamichtam (found in [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=43537#p=25&fitMode=fitwidth&hlts=&ocr=%D7%95%D7%9E%D7%95%D7%A6%D7%99%D7%90%D7%95%D7%AA%20%D7%90%D7%AA%20%D7%94%D7%90%D7%A0%D7%A9%D7%99%D7%9D%20%D7%90%D7%9D%20%D7%94%D7%99%D7%95%20%D7%99%D7%95%D7%93%D7%A2%D7%95%D7%AA%20%D7%9C%D7%A7%D7%A8%D7%95%D7%AA Kovetz Shitos Kamai on Brachot 45a, vol. 3 pg 1256]) that he held that a woman can’t be motzi men in zimmun, even though it seems from his words that he did not reach a conclusive decision as to whether women are obligated in zimmun or not (therefore his opinion is relevant even according to the Shulchan Aruch who holds women are obligated in zimmun in this case where she ate with 3 men).

*It’s possible that this is the intention of the [https://www.sefaria.org/Ohr_Zarua%2C_Volume_II.369.1?ven=hebrew|Ohr_Zarua,_Zhytomyr,_1862&lang=he&with=all&lang2=he Ohr Zarua Volume II #369] (even though in [https://www.sefaria.org/Ohr_Zarua%2C_Volume_I.184.1?ven=hebrew|Ohr_Zarua,_Zhytomyr,_1862&lang=he Ohr Zarua Volume I #184] he seems to side with the opinions that women are ''always'' exempt from zimmun, it seems that his arguments here that women can’t be motzi men in zimmun are independent of his conclusion there.)

*Implication of [https://beta.hebrewbooks.org/pdfpager.aspx?req=32520&st=&pgnum=144&hilite= Yad Haketana (Hilchot Brachot 9:15 footnote 71-73)] as understood by [https://www.sefaria.org/Biur_Halacha.199.7.3?vhe=Biur_Halacha&lang=bi Beiur Halacha (199:7 s.v. veyotz’ot)]. (In footnote 71 he says the reason women are obligated in zimmun only when eating with 3 men is in order to show that women can't be motzi men in birkat hamazon deoraita; in footnote 72 he says a group of 3 women can't break off from a group of 3 men to make their own zimmun, rather they must be yotzei with the men's zimmun; in footnote 73 he says that women are not allowed to respond to the men's zimmun out loud, in order that it should not look like the men and women are in one group for zimmun.)

*[https://www.sefaria.org/Biur_Halacha.199.7.3?vhe=Biur_Halacha&lang=bi Beiur Halacha (199:7 s.v. veyotz’ot)]

*The [https://www.sefaria.org/Bach%2C_Orach_Chaim.689.3.1?lang=he Bach (Orach Chaim 689:1 s.v. uBaal haIttur katav mistabra)] says that according to the opinions that women are not obligated in birkat hamazon mideoraita, they can’t be motzi men in zimmun. (Seemingly he would say the same according to the Shulchan Aruch that there’s a doubt whether women are obligated in birkat hamazon mideoraita— see the words of the Bach and his reference to what he writes earlier [[https://www.sefaria.org/Tur%2C_Orach_Chaim.186.1?lang=bi&with=Bach&lang2=en 186:1]]).
Opinions that hold that a woman '''can''' be motzi men in zimmun:
**[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16250#p=192&fitMode=fitwidth&hlts=&ocr=%D7%90%D7%A9%D7%94%20%D7%96%D7%99%D7%9E%D7%95%D7%9F Sefer Hapardes (Rabbeinu Asher ben R' Chaim) (R' Blau ed., pg. 176)] (mentioned earlier).
**[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16269#p=71&fitMode=fitwidth&hlts=&ocr=%D7%9B%D7%A9%D7%99%D7%A9%20%D7%96%D7%99%D7%9E%D7%95%D7%9F%20%D7%91%D7%96%D7%9B%D7%A8%D7%99%D7%9D Hilchot Brachot of the Ritva 7:2] and straightforward understanding of [https://www.sefaria.org/Sukkah.38a.9?lang=he&with=Ritva Ritva on Sukka 38a s.v. tanu rabanan] (mentioned earlier). (According to the interpretation of Benei Banim {3:1:7 s.v. verak} the Ritva only allows this when there are 3 women who are making a zimmun together, not when there’s 3 men and less than 3 women. However, [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=47327#p=213&fitMode=fitwidth&hlts=&ocr= Maadanei Asher Hilchos Brachos, vol. 2, 68:3] and [https://ph.yhb.org.il/category/%D7%91%D7%A8%D7%9B%D7%95%D7%AA/05-%D7%96%D7%99%D7%9E%D7%95%D7%9F/#_te01ftn4_12 Harchavot LiPeninei Halacha– Brachot] and R’ Mordechai Leib Katzenelenbogen [in his footnotes on the Mossad Harav Kook edition of Hilchot Brachot of the Ritva 7:2 footnote 3; in Iyunim Halacha Lemaaseh at the end of the sefer, §23 pg 137] seem to understand the Ritva as allowing this even when there’s only 1 woman and 3 men.)
**[https://beta.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=92 Chazon Ish (Orach Chaim 30:8)] considers this as a possibility, although he does not reach a clear conclusion on this matter. He also only considers this in a case where the men are unable to recite the bracha on their own.
</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 Sephardi 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 Sephardi, Ashkenazi, and Kattan (Sephardi) eat bread together, they may make a zimmun if the Sephardi leads. If they're ten total, consisting of eight Sephardim, and Ashkenazi, and a Kattan, they Sephardim 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 Sephardi, Ashkenazi, and Kattan eat together, they may make a zimmun and the Sephardi should be Mezamen. Moreover, Rav Shlomo Zalman Auerbach holds that if they're eight Sephardim, an Askenazi, and a Kattan, one of the Sephardim 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 [https://www.sefaria.org/Prisha%2C_Orach_Chaim.199.15.1?lang=bi&with=Tur&lang2=en Perishah (199:15)] had a Girsa in the Tur that ketanim could make their own zimmun, but the [https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.199.18.1?lang=bi 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. However, in a footnote (Birur Halacha §7) he notes that since several rishonim ([https://www.sefaria.org/Meiri_on_Berakhot.47b.5?lang=bi Meiri Brachot 47b], [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16100#p=117&fitMode=fitwidth&hlts=&ocr= Sefer Hameorot Brachot 45a], [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16242#p=147&fitMode=fitwidth&hlts=&ocr= Sefer Habatim Hilchot Brachot Shaar 6 Siman 16], [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16251#p=122&fitMode=fitwidth&hlts=&ocr= Sefer Hashulchan Hilchot Seuda Shaar 6], and simple understanding of the Tur [https://turshulchanarukh.alhatorah.org/Main/Orach_Chayyim/199.6#m7e4n6 199:6]) hold that ketanim do make their own zimmun, maybe the halacha should be like them, but he does not conclusively decide this way. Rav Moshe Mordechai Karp (Hilchos Yom Beyom, vol. 2, 10:10) holds that ketanim may make their own zimmun as a ''reshut'' (optionally), '''as long as they each say their own birkat hamazon'''. [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=20024#p=100&fitMode=fitwidth&hlts=&ocr=%D7%A7%D7%98%D7%A0%D7%99%D7%9D%20%D7%9E%D7%96%D7%9E%D7%A0%D7%99%D7%9D Benei Banim (3:27, pg 100, s.v. ach & s.v. verak], [https://www.sefaria.org/Responsa_Benei_Banim%2C_Volume_III.27.15?ven=hebrew|Responsa_Benei_Banim,_Jerusalem_1981-2005&lang=bi §15]-[https://www.sefaria.org/Responsa_Benei_Banim%2C_Volume_III.27.16?ven=hebrew|Responsa_Benei_Banim,_Jerusalem_1981-2005&lang=bi 16] on Sefaria) implies that ketanim are allowed make a zimmun, although he says that nowadays the minhag is that ketanim don't make a zimmun. [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=68385#p=271&fitMode=fitwidth&hlts=&ocr=%D7%A7%D7%98%D7%A0%D7%99%D7%9D%20%D7%9E%D7%96%D7%9E%D7%A0%D7%99%D7%9D Rav Molekandov in Kovetz Menorah Badarom Gilyon 58, Adar Sheini 5784, pg 271]-[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=68385#p=272&fitMode=fitwidth&hlts=&ocr= 272] holds that ketanim who reached the age of chinuch must make a zimmun if they eat together. Divrei Shalom ([https://he.m.wikipedia.org/wiki/%D7%A9%D7%9C%D7%95%D7%9D_%D7%99%D7%A6%D7%97%D7%A7_%D7%9E%D7%96%D7%A8%D7%97%D7%99 Rav Shalom Yitzchak Mizrachi]) Orach Chaim 2:68 says that since Hashem’s name is not mentioned in their zimmun they should make a zimmun in accordance with the stringent opinions.</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 [https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.199.21?lang=bi Kaf HaChaim (199:21)] sounds like they have to be three Gedolot. The Hebrew-English Yalkut Yosef in the footnotes quotes a [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=64496#p=352&fitMode=fitwidth&hlts=&ocr=%D7%9E%D7%96%D7%9E%D7%A0%D7%95%D7%AA Maayan Omer (1:9:31, pg 305; pg 338 in 5777 edition)] 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

2025-03-17T20:50:37Z

Mpg613: Added source

==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.<Ref>Magen Avraham 1:5, Kitzur Shulchan Aruch 42:5, Mishna Brurah 1:10,11</ref> The minhag is to say [[Shir HaMaalot]] at Seudot mitzvah as well.<ref>Byitzchak Yikareh of Rav Nevinsal 1:5, Piskei Teshuvot 181:14 in footnote 60. Piskei Teshuvot cites this minhag based on Hitorerut Teshuva 1:88 and others. 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 שמו 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 O.C. 201:1, Mishna Brurah 201:4. Sefer Vkidashto (p. 173) writes that a host can honor whichever guest he likes even a non-kohen over a kohen. His proofs are Shulchan Aruch Harav 167, Biur Halacha 201, Minchat Elazar 4:49, and Mishna Halachot 3:28.</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>
##A person eating with his family is considered one eating together to be obligated in zimmun even if they aren't eating at the same table.<ref>Mishna Brurah 193:18</ref>
##People eating together at a simcha or any other occasion are considered eating together even if they aren't eating at the same table.<ref>Piskei Teshuvot 193:7</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), Piskei Teshuvot 193:7 </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 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 O.C. 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. [https://itorah.com/global-search/zimun%20bread Rabbi Mansour] discussed this topic on several occasions. One time ("Can Three People Make a Zimun if One of Them Did Not Eat Bread?" on 11/24/11) he followed the Shulchan Aruch and Rav Moshe Halevi. However, in two later discussions ("What Must the Third Person Eat for Three People to Make a Zimun?" on 5/19/13 and "Must All Three People Have Eaten Bread in Order to Recite a Zimun?" on 7/9/19) he followed Rav Ovadia Yosef.</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>Shulchan Aruch O.C. 199:6, Kitzur Shulchan Aruch 45:22</ref>
# Women who ate together can optionally make a zimmun for themselves. The zimmun for women doesn't change whether it is three or ten or more women; either way they do not mention Hashem's name, ''Elokenu'', in the zimmun.<ref>Shulchan Aruch O.C. 199:7</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 Sephardi 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 Sephardi, Ashkenazi, and Kattan (Sephardi) eat bread together, they may make a zimmun if the Sephardi leads. If they're ten total, consisting of eight Sephardim, and Ashkenazi, and a Kattan, they Sephardim 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 Sephardi, Ashkenazi, and Kattan eat together, they may make a zimmun and the Sephardi should be Mezamen. Moreover, Rav Shlomo Zalman Auerbach holds that if they're eight Sephardim, an Askenazi, and a Kattan, one of the Sephardim 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 [https://www.sefaria.org/Prisha%2C_Orach_Chaim.199.15.1?lang=bi&with=Tur&lang2=en Perishah (199:15)] had a Girsa in the Tur that ketanim could make their own zimmun, but the [https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.199.18.1?lang=bi 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. However, in a footnote (Birur Halacha §7) he notes that since several rishonim ([https://www.sefaria.org/Meiri_on_Berakhot.47b.5?lang=bi Meiri Brachot 47b], [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16100#p=117&fitMode=fitwidth&hlts=&ocr= Sefer Hameorot Brachot 45a], [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16242#p=147&fitMode=fitwidth&hlts=&ocr= Sefer Habatim Hilchot Brachot Shaar 6 Siman 16], [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16251#p=122&fitMode=fitwidth&hlts=&ocr= Sefer Hashulchan Hilchot Seuda Shaar 6], and simple understanding of the Tur [https://turshulchanarukh.alhatorah.org/Main/Orach_Chayyim/199.6#m7e4n6 199:6]) hold that ketanim do make their own zimmun, maybe the halacha should be like them, but he does not conclusively decide this way. Rav Moshe Mordechai Karp (Hilchos Yom Beyom, vol. 2, 10:10) holds that ketanim may make their own zimmun as a ''reshut'' (optionally), '''as long as they each say their own birkat hamazon'''. [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=20024#p=100&fitMode=fitwidth&hlts=&ocr=%D7%A7%D7%98%D7%A0%D7%99%D7%9D%20%D7%9E%D7%96%D7%9E%D7%A0%D7%99%D7%9D Benei Banim (3:27, pg 100, s.v. ach & s.v. verak], [https://www.sefaria.org/Responsa_Benei_Banim%2C_Volume_III.27.15?ven=hebrew|Responsa_Benei_Banim,_Jerusalem_1981-2005&lang=bi §15]-[https://www.sefaria.org/Responsa_Benei_Banim%2C_Volume_III.27.16?ven=hebrew|Responsa_Benei_Banim,_Jerusalem_1981-2005&lang=bi 16] on Sefaria) implies that ketanim are allowed make a zimmun, although he says that nowadays the minhag is that ketanim don't make a zimmun. [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=68385#p=271&fitMode=fitwidth&hlts=&ocr=%D7%A7%D7%98%D7%A0%D7%99%D7%9D%20%D7%9E%D7%96%D7%9E%D7%A0%D7%99%D7%9D Rav Molekandov in Kovetz Menorah Badarom Gilyon 58, Adar Sheini 5784, pg 271]-[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=68385#p=272&fitMode=fitwidth&hlts=&ocr= 272] holds that ketanim who reached the age of chinuch must make a zimmun if they eat together. Divrei Shalom ([https://he.m.wikipedia.org/wiki/%D7%A9%D7%9C%D7%95%D7%9D_%D7%99%D7%A6%D7%97%D7%A7_%D7%9E%D7%96%D7%A8%D7%97%D7%99 Rav Shalom Yitzchak Mizrachi]) Orach Chaim 2:68 says that since Hashem’s name is not mentioned in their zimmun they should make a zimmun in accordance with the stringent opinions.</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 [https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.199.21?lang=bi Kaf HaChaim (199:21)] sounds like they have to be three Gedolot. The Hebrew-English Yalkut Yosef in the footnotes quotes a [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=64496#p=352&fitMode=fitwidth&hlts=&ocr=%D7%9E%D7%96%D7%9E%D7%A0%D7%95%D7%AA Maayan Omer (1:9:31, pg 305; pg 338 in 5777 edition)] 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]]

Seudat Purim

2025-03-10T03:48:18Z

Mpg613: /* Drinking on Purim */ added links

[[Image:Seudat_Purim.png|right|200px]]
One should increase in festivities on [[Purim]]. There is mitzvah to eat one meal on the day of [[Purim]]. <Ref>Rama and S”A 695:1 </ref> Below are the details of the meal of [[Purim]].
==Practices of Seudat Purim==
# When one has the [[Seudah]], one should have intent that one is eating the meal in order to fulfill the mitzvah of Seudat [[Purim]].<ref> Shulchan Aruch 60:4 rules like the Rishonim who say that Mitzvot need kavana. Mishna Brurah 60:9 quotes the Gra who says that mitzvot derabbanan also need kavana, while the Magen Avraham disagrees. It’s clear from S”A 696:7 that eating Seudat [[Purim]] is MeDivrei Kabbalah (which in some respects is similar to a Deoritta). Therefore, Pri Megadim (M”Z 695:1) writes that one should have intent that one is eating the meal to fulfill the mitzvah of Seudat [[Purim]]. Mishna Brurah 695:4 quotes this as halacha. </ref>
# The meal should be eaten with friends and family. <Ref> Eliyah Rabba 695:4 writes that the meal should be eaten with family and friends in order to have Simcha. Mishna Brurah 695:9 quotes this and adds that it should be a Simcha of Torah. See Gemara [[Shabbat]] 88a which says that [[Purim]] was a Kabbalah MeAhava of the Torah. </ref>
==Exceptions==
# It is improper to fast on [[Purim]] unless it is a fast for a nightmare. <ref> Rama 695:2 </ref>
==When Does One Eat the Seudat Purim When Purim Falls out on Friday?==
# If Purim falls on a Friday a person should have the meal in the morning<ref>Rama O.C. 695:2 writes that if Purim is on Friday one should have the meal before Chatzot in honor of Shabbat. This is based on the Minhagim (R' Tirna, Purim) who explains that it should be in the morning because it shouldn't be done after mincha and be done between mincha and maariv on Friday afternoon. Mishna Brurah 695:10, Or Letzion 4:60:1, Torat Hamoadim 11:6, and Yalkut Yosef (Bet Yosef edition, 5776, p. 220, 695:7) agree. Mishna Brurah 695:10 writes that after the fact one can still have the meal afterwards. Yosef Ometz 1104 writes that one should have the majority of the meal in the morning so that it doesn't impact the honor of Shabbat. Aruch Hashulchan 249:7 however implies that it isn't necessary. As long as one starts before midday it is permitted to continue even if one knew in advance that it was going to go into the afternoon.</ref> but if he didn't he can have it after midday (Chatzot) until the beginning of the tenth halachic hour (which is a half hour before Mincha Ketana). After the fact, if he didn't have it until the end of the day he should still have the meal then.<ref>Torat Hamoadim 11:6 adds that if one didn't have the meal before Chatzot one should do so before a half hour before Mincha Ketana and if one didn't do so one can still have the meal until the end of the day.</ref> Some say that it is permitted to have the meal after midday until the beginning of the tenth hour.<Ref>[http://www.torahweb.org/torah/docs/rsch/RavSchachter-Corona-56-January-31-2021.pdf Rav Schachter (Corona teshuva 56)] writes that the Rama 695:2 opinion that one should have the purim seuda in the morning is a chumra and not necessary. It only needs to take place before the beginning of the tenth hour. He compares it to Rama 639:3 and Shaar Hatziyun.</ref>

=== Combining the Purim Seuda and Shabbat Meal (Pores Mapa Umekadesh) ===
# Although some have the practice to start the meal before Shabbat and go until nightfall, break, cover the food, recite Kiddush, and continue the meal, most poskim disapprove of this practice.<ref>Magen Avot (R' Lebhar, v. 1 p. 431) writes that the Moroccan minhag was to start the meal before Shabbat and at nightfall cover the food, recite Kiddush, and continue the meal. He cites this from the Shalu Lbaruch 76, Kriyat Chana Dovid 2:90, Vayan 29, and Netivi Am. [https://www.hebrewbooks.org/pdfpager.aspx?req=46446&pgnum=399 Nitai Gavriel 72:5] quotes this minhag as well. [http://www.torahweb.org/torah/docs/rsch/RavSchachter-Corona-56-January-31-2021.pdf Rav Schachter (Corona teshuva 56)] disapproved of this practice as it is only allowed after the fact. Rav Dovid Yosef (Torat Hamoadim p. 346) writes that that it is not proper to follow a minhag of Yerushalayim to start the meal before sunset and continue after Shabbat starts with Kiddush. The meal should be done in the morning and such was the practice of his father, Rav Ovadia Yosef. Tiferet 695:17 cites this Torat Hamoadim. Rav Shlomo Zalman (Halichot Shlomo 19:26) writes that it is proper to have the seudat purim before chatzot. </ref>
# If a person delayed having the Purim seuda until close to Shabbat, after plag hamincha, according to some poskim he should accept Shabbat early and combine his Purim seuda with his Shabbat seuda.<ref>Rav Elyashiv (Halichot Vehanhagot Purim cited by Dirshu 695:22)</ref> Other poskim disagree.<ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo ch. 19 fnt. 81) writes that it isn't proper to accept Shabbat early and have the seudat purim since doing so isn't clear that he's making any meal for the honor of Purim.</ref>
# Those who have the Purim seuda close to Shabbat and then make kiddush in the middle of the meal should not make a bracha of hagefen<ref>Shulchan Aruch O.C. 271:4, Taz 271:4, Mishna Brurah 271:16, Kaf Hachaim 271:29</ref> or hamotzei when they start the Shabbat meal.<ref>Shulchan Aruch O.C. 271:4, Mishna Brurah 271:18. While it is true that Maamar Mordechai 271:4 writes that a person should recite hamotzei, Kaf Hachaim 27129 disagrees because of safek brachot lehakel. Chazon Ovadia v. 2 p. 70 agrees that no bracha should be recited.</ref>
# Since no hamotzei is recited there is a question if the lechem mishna that the head of the house recites hamotzei upon exempts the others of the household in their obligation of lechem mishna.<ref>Dor Hamelaktim v. 1 619 quotes Elef Lecha Shlomo 113 who holds that it isn't necessary to have lechem mishna since we're not reciting hamotzei. However, Aruch Hashulchan 271:13 holds it is necessary. Rav Shlomo Zalman Auerbach (Shulchan Shlomo 271:11) holds that when the head of the household breaks the lechem mishna that exempts everyone from their obligation of lechem mishna. However, Even Yisrael Moadim v. 2 p. 449 holds that it doesn't work since he isn't reciting hamotzei. To solve this issue everyone would need their own lechem mishna.</ref>
# The meal must be paused for Kiddush before sunset. After sunset it is forbidden to eat or drink until kiddush is recited.<ref>Mishna Brurah 271:11, Kaf Hachaim 271:21, Piskei Teshuvot 271:14</ref>
# When reciting kiddush a person should cover the challah.<ref>Shulchan Aruch O.C. 271:4, Mishna Brurah 271:15</ref>
# A person who is having a combine Purim seuda that runs into the Shabbat meal should pray arvit after the meal.<ref>Taz 271:4, Mishna Brurah 271:11</ref> Some poskim disapprove of this and advise completing the Purim seuda, praying arvit, and then starting the Shabbat meal.<ref>[https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.271.26.1?vhe=hebrew|Kaf_Hachayim,_Orach_Chayim_vol._I-IV,_Jerusalem_1910-1933&lang=bi Kaf Hachaim 271:26]</ref>

== When should one eat Seudat Purim? ==
# Many Ashkenazim have the minhag to eat the meal after [[mincha]] but they should be careful to have majority of the meal during the day, while many Sephardim have the minhag to eat the meal in the morning.<ref> *Rama O.C. 695:2 writes that the minhag is to eat the meal after [[mincha]], but one should ensure that majority of the meal is eaten during the day. Rabbi Willig (“Practical Laws of Observance of [[Purim]]”, min 41-2) explained that the Rama means that the primary parts of the meal such as the bread, meat, and wine should be consumed during the day. Shalmei Todah (pg 317) also explains the Rama this way.
*However, the Maaseh Rav of the Gra (#248) seems to recommends eating it in the morning. (See discussion page.) [http://www.hebrewbooks.org/pdfpager.aspx?req=9082&pgnum=347 Kaf HaChaim 695:23] quotes kabbalistic reasons for eating Seudat [[Purim]] in the morning. Torat Hamoadim 11:6 agrees and adds that this was the practice of his father, Rav Ovadia Yosef. Rav Ovadia's opinion is also recorded in Chazon Ovadia p. 180.</ref> Some have a minhag to eat a small meal the night of [[Purim]]. <ref> Shulchan Aruch O.C. 695:1 writes that one doesn’t fulfill one’s obligation by eating a nighttime meal. The Rama adds that at night one should have a small meal. Pri Megadim E”A 695:6 presents different minhagim about having meat at the nighttime meal. </ref>
# The mitzvah of Seudat [[Purim]] is during the day and not the night, yet one should have simcha and a small meal at night (and make the meal of the day greater).<ref>Shulchan Aruch and Rama 695:1, Mishna Brurah 695:3 </ref> If [[Purim]] falls out on Motzei [[Shabbat]] and Sunday, having [[Seudat Shelishit]] isn’t considered as having a small meal during the night of [[Purim]]. Rather, one should have a special meal for the sake of [[Purim]].<ref>Mishna Brurah 695:3 </ref>
# If one began the meal on [[Purim]] and ate past nightfall, one should still mention Al HaNissim in [[Birkat HaMazon]]<ref>Shulchan Aruch and Rama O.C. 695:3. Or Letzion 4:60:4 writes that as long as one ate a kezayit by day even if the meal continued into the night one can recite Al Hanissim in Birchat Hamazon. Even though the Ben Ish Chai Shana Rishona Chukat 22 wrote that we don't mention Al Hanissim in Birchat Hamazon if it extended into the night, the Or Letzion writes that we follow Shulchan Aruch and Chida. He adds that this was the ruling of Rav Ezra Attiya. Yachava Daat 3:55, Yalkut Yosef (5764, Seudat Purim no. 5), Yalkut Yosef (Bet Yosef edition, 5776, p. 221 695:9), and Torat Hamoadim 11:5 agree. </ref> unless one already said [[Maariv]], in which case one shouldn’t say Al HaNissim. Some say that one can say it even after [[davening]] [[Maariv]].<ref>Mishna Brurah 695:16 </ref>
# Someone who needs to work on Purim can have the meal when they come home before nightfall even though it is going to go late into the night so that they can have a proper festive meal as opposed to having the meal at work.<ref>Nitai Gavriel Purim 72:3 p. 399 quoting Rav Moshe Feinstein</ref>

==What should one eat at Seudat Purim?==
# Many poskim hold that one should eat bread and meat in the meal.<ref>
* Rambam [[Megillah]] 2:15 writes that the meal should consist of meat and wine. The Magen Avraham 696:15 questions the need for meat. Nonetheless, many poskim including Kaf HaChaim 695:6, Chazon Ovadyah pg 173, and Nitei Gavriel 71:3 agree that one should have meat. Shaar HaTziyun 695:12 implies it’s an obligation. Kovetz MeBet Levi (5758, vol 13, pg 32) writes that having meat is not MeAkev.
* The Birkei Yosef 695:1-3 and Magen Avraham 695:9 write that there’s no obligation to eat bread. However, Aruch HaShulchan 695:7, 12 argues that mishteh is defined by bread. Chayei Adam 155:30 says the same. Nitei Gavriel 71:1 and Yalkut Yosef 695:4 write that one should be strict to have bread. Or Letzion 4:60:2 agrees that essentially one doesn't need bread but one should be strict to have it. Mishna Brurah makes no mention of it except in Shaar HaTziyun 695:4 where he leaves it as a dispute. </ref>

==If one forgot Al HaNissim==
# If one forgot Al HaNissim in [[Benching]], one doesn’t repeat [[benching]]. However, if one remembers that he forgot Al HaNissim while still [[benching]] one should add it in the Harachaman’s by saying Harachaman Hu Yaaseh Lanu Nissim and continue with Al HaNissim. <Ref>Mishna Brurah 695:15 </ref>
==Drinking on Purim==
# The mitzvah to drink only applies to wine. Although most Rishonim seem to require one to reach a level of drunkenness <Ref> Gemara [[Megillah]] 7b. Rambam (Laws of [[Megillah]] 2:15), Rif [[Megillah]] 3a in Dapei HaRif, Rosh [[Megillah]] Perek 1 Siman 8, Tur Orach Chayim 695:1 seem to require one to reach a level of drunkenness. See Emek Bracha (p. 126) who quotes Rav Yisrael Salanter as explaining that one is obligated to continue to drink and is only exempt once one reaches a level of drunkenness that one doesn't realize between "blessed is Mordechai" and "cursed is Haman".</ref>, most later authorities, Ashkenazic and Sephardic, hold that one should only drink a little more than what one is accustomed to drink and then sleep (see note for procedure). <Ref> The Bet Yosef 695:1 quotes the Orchot Chaim who writes that it’s forbidden to get drunk; rather the mitzvah is to drink a little more than one is accustomed to drink. Darkei Moshe HaAruch 695:2 quotes the Mahariv as saying that one should drink, and then sleep so that one doesn’t know the difference between Arur Haman and Baruch Mordechai. Rama 695:2 combines the Orchot Chaim and Mahariv saying that one should drink more than one is accustomed to drink and then sleep.
* Mishna Brurah 695:5 explicitly rules that this is the accepted halacha. This was also the minhag of Rav Shlomo Zalman (Halichot Shlomo pg 343 note 78). [http://www.yutorah.org/lectures/lecture.cfm/753214/Rabbi_Hershel_Schachter/Inyanei_Purim Rav Hershel Schachter in a shiur on yutorah.org] (“Inyanei [[Purim]]”, min 81-83) explained that one should drink a little more than one is accustomed to, and then fall asleep after the meal. Rabbi Willig (min 42-6), however, explained that according to the Rama one should drink a little, sleep, and then have the [[Seudah]], and drink a little in the meal. Yalkut Yosef 695:14 rules like the Orchot Chaim and makes no mention of sleeping. Rav Mordechai Eliyahu in MaAmer Mordechai 64:36 who seems to agree.
* Rashi [[Megillah]] 7b s.v. LeIvsumei and Rambam 2:15 specify wine and not other intoxicating drinks. Kaf HaChaim 695:6 and Nitei Gavriel 73:2 codify this as halacha. Rabbi Willig (min 44-5) rules that it’s prohibited to have intoxicating drinks other than wine on [[Purim]] or any day of the year. However, Shalmei Todah (pg 326) quotes Rav Nissim Karlitz saying that it’s not MeAkev to have wine specifically. Rav Shlomo Zalman (Halichot Shlomo pg 342, note 76) writes that grape juice does not suffice. </ref> All agree that if one going to end up violating or degrading any halacha such as [[Birkat HaMazon]], one should not get drunk. <Ref> The Chaye Adam 155:30 writes that if one knows that getting drunk will cause one to degrade fulfilling a mitzvah such as making [[Brachot]], [[Birkat HaMazon]], or [[Maariv]], one shouldn’t get drunk. This is quoted by the Beiur Halacha s.v. Ad and Kaf HaChaim 695:17. This is supported by the Mieri ([[Megillah]] 7b) who writes that we’re not commanded to have happiness of vanity and frivolity, rather one should have happiness that leads to Ahavat Hashem and a desire to thank Him for the miracles he did for us.
* The [http://www.halachipedia.com/documents/Roshei_Yeshiva_Letter_Regarding_Purim.pdf Roshei Yeshiva of Yeshiva University signed a letter (dated Feb 26 2015)] stating that one should fulfill the mitzvah of drinking according to the Rama. They emphasize that it is incumbent upon the community to ensure that that individuals avoid the risks of intoxication and Chilul Hashem which could result from it.</ref>
# If one’s parent tells one not to drink on [[purim]] one should listen to them and only drink a little more than usual. <Ref> Halichot Shlomo 19:25 </ref>
# Women are not required to drink as much. One cup or less is sufficient. <ref> Sh"t [https://hebrewbooks.org/pdfpager.aspx?req=1081&st=&pgnum=371&hilite= Rivevot Ephraim 1:458], [https://hebrewbooks.org/pdfpager.aspx?req=19963&st=&pgnum=390 Moadim Uzmanim 2:190 s.v. venireh barur] </ref>
# If one unintentionally causes minor damages as a result of celebrating [[purim]], one is exempt from paying for the damages. <ref> M.B 6595: 5 </ref>

Regarding reciting brachot and davening after drinking see [[Avoiding Davening After Drinking Intoxicating Beverages]].

==Links==
* [http://www.hebrewbooks.org/56811 Yalkut Yosef Hilchot Purim (Hebrew 5773)]
==Sources==
{{reflist|30em}}
[[Category:Holidays]]
[[Category:Purim]]

Birkat Halevana

2025-03-06T18:50:27Z

Mpg613: Added source

{{Done}}[[File:Moon_phases.gif|thumb|Phases of the moon]]
During the beginning of the lunar month the moon is situated between the earth and the sun, thus causing the illuminated side of the moon to face away from the earth. A few days into the new month, the moon makes its appearance gradually until it reaches its fullness, when it then wanes again. Our Sages instituted that upon seeing the moon at its first stages after renewal one is to recite a blessing called '''Birkat Halevana''' (Hebrew: ברכת הלבנה, tran. ''Blessing of The Moon)'', or '''Kiddush Levana''' (Hebrew: ''קידוש לבנה'', trans. ''Sanctification of the Moon).''<ref>Some Ashkenazic greats termed this blessing "Kiddush Halevana, see for instance Maharil (Rosh Chodesh, Siman 9) and Rama 426:2. Rabbi Yosef Qafih (The Guide for the Perplexed, 2:5 fn. 15) however, writes that the name "Birkat Halevana" is more correct as that is what is found in all earlier sources. See Hegyonei Haparsha Shemot (p. 132) who documents that the Or Zaruah (456), Shibolei Haleket (167) and Tur (426) all use the title B''irkat Halevana'', as opposed to the Eshkol (Birchot Hodah 23:3) and Maharil (Rosh Chodesh) who termed it K''iddush Levana''. In explaining the term this latter term, he cites the To'ameha Chaim (37) who brings that Midrash Rabba (Shemos Rabba 15) states that God gave the Jewish people the moon as his betrothal gift, with that he explains that this term highlights the relationship between God and the Jewish people which is comparable to an Halachic marriage, ''[[kiddushin]]''. </ref>

This monthly ritual is performed outdoors at night in the first half of the month, in which this blessing along with a series of additional prayers are recited for the new moon.

The source of this blessing appears in the Talmud (Sanhedrin 42a) where the sages equate one who blesses the new moon on its proper time to one who greets the Divine Presence.<ref>Sanhedrin 42a. See Divrei Yatziv (Orach Chaim 278) for a discussion as to why this blessing is only first introduced here. </ref> The commentators explain that by reciting this blessing of the new moon, one in essence recalls that it is God who created the universe, and this realization in turn is tantamount to experiencing the Divine Presence.<ref>Levush (426:1) explains that this blessing was specifically designated to the moon over other stars or planets because it is the moon that is closest to us on earth, easily enabling us to constantly recognize God's control over the universe. Aruch Hashulchan 426:2 also cites this reason. C.f. Sefer Hachinuch 403 for a similar idea. Alternatively, Hegyonei Haparsha (Shemot p. 133) quotes To'ameha Chayim (Rosh Chodesh n. 8) that the moon is awarded this blessing as an appeasement for its minimization by God at the beginning of creation (See Rashi Beresheet 1:16). </ref>

Another aspect of this ritual is in order for us to internalize a significant lesson that emerges when comparing the history of the Nation of Israel and the cycle of the moon: just as the moon is "reborn" after a period of its decrease and extinction, so too, our nations decline will end and its light will once again radiate in full vibrancy. This ritual in effect instills in our hearts this much-needed message of hope.<ref>Rama 426 citing Rabbeinu Bahya (Parashas Vayeshev) </ref>

==Basics==

#Since this blessing involves greeting the Divine Presence, it is most proper, when possible, for it to be recited while standing. <ref>Gemara Sanhedrin 42a, Shulchan Aruch Orach Chaim 426. The Gemara relates that Mereimar and Mar Zutra in their later years would be supported by their attendants in order to recite this blessing while standing. See Rashi there. </ref> When not feasible (eg. a elderly or sick person), this blessing may be recited in a sitting position.<ref>Ya'alkut Yosef 426:11</ref>
#It is also preferable, when possible, that this blessing not be recited indoors but, rather, outdoors under open skies, as is the way to go greet someone of prominent stature. <ref>Shiltei Ha'giborim (Berachos 189:3), Bach Orach Chaim 426 and Teshuvos HaBach (no. 80)</ref> Preferably one should also not be positioned beneath a roof or overhang.<ref>Rama Orach Chaim 426:4 with Mishnah Brurah (426:21) and Ya'alkut Yosef (426:26). Orchos Rabbenu (v. 1 p. 178) however, brings from the Chazon Ish that this optimal condition is only to refrain from its recital in indoor structures, but, once outside, one may recite the blessing under an overhang. See Responsa Yaskil Avdi (vol. 8 no. 38) and Ya'alkut Yosef (Shabbat vol. 5, pg. 332) for a discussion regarding its recital under a tree branch, and Mishnah Berura Dirshu (42) regarding its recital under an umbrella. </ref> When not feasible, this recommended condition may be waived, provided the moon's illumination is visible indoors to the reciter (eg. through a window or door). <ref>Bach Orach Chaim 426 with Mishnah Berurah (426:21). </ref>
#It is proper to be clothed with dignity while reciting this blessing, as one would dress before greeting someone of prominent stature. Some have the custom to wear special Shabbat garments, even while reciting this blessing during an ordinary weekday. <ref>Tractate Sofrim (20) makes reference to the importance of being well dressed during this ritual. See Hagaos Maimoniyos (Hilchos Berachos 10:16) who relates that his teacher Rabbi Meir of Rothenburg had the custom to wear Shabbos clothes before the recital of this blessing, even if he preformed it during the weekday. Pri Chadash Orach Chaim 426:???? brings this, and suggests that we at the very least be meticulous of wearing the special Shabbos hat. See Mishnah Berurah (426:7) however, who observed that widespread custom is to no longer to be careful in this latter stringency. See also Ya'alkut Yosef Shabbat vol. 5, pg. 318). </ref>
#Since this ritual involves such great allusion the ultimate convalesce of our nation, it is customary to break into frolic dance after its completion. <ref>Meiri Sanhedrin 42a, Darchei Moshe Orach Chaim 426, Rama Orach Chaim 426:2 further analogizes this ritual in effect to a ceremony of ultimate matrimony between God and the Nation of Israel. (Teshuvot Vehanhagot (1:203) quotes Rabbi Betzalel Stern who points out that this is the only place we find the Rama interestingly recommending dancing.) See Shaar Hatziyun (Orach Chaim 426:12) explains that we do not recite this blessing on Friday night because this ritual is accustomed to be coupled with dancing, which is forbidden on Shabbos. </ref>

==When It Should Be Said==
#According to Ashkenazim, one may recite the Bracha three days after the molad; however, according to Sephardim, in general, one should wait until seven days after the molad.<ref>Shulchan Aruch Orach Chaim 426:4 writes that one shouldn’t recite Birkat Halevana until seven days have passed from the molad based on the Shaarei Orah. However, the Bach on Orach Chaim 426 rules like the Rabbenu Yonah who says that one may say it after three days. Taz, Orach Chaim 426:3, Magen Avraham 426:13, Aruch HaShulchan, Orach Chaim 426:13, and Mishna Brurah 426:20 agree with the Bach. Shu”t Yabia Omer 6:38(1) rules like Shulchan Aruch but adds that if Motzei [[Shabbat]] is a few hours less than seven days one may say it and in places where the majority of the month is cloudy one may say it after three days.

The [https://beta.hebrewbooks.org/pdfpager.aspx?req=65783&st=&pgnum=346 Levana Bechidushah (Rav Aharon Shub) page 320] says that the shiur of 3 days to wait to begin saying kiddush levana is based on the time in Yerushalayim, so practically the time would have to be adjusted to each place. According to this, the calculation is as follows (based on [https://images.shulcloud.com/53/uploads/2-7-25/Shvat5785.pdf Rabbi Mordechai Premock’s calendar]):

Jerusalem Solar Time is 21 minutes later than Jerusalem Standard time (which is the time used for the molad). So after subtracting 21 minutes from Jerusalem Solar Time, the time can be adjusted to the time zone one is currently in. For example, Eastern Standard Time would be 7 hours earlier than Jerusalem Standard Time.

(All of the above calculations do not take Daylight Savings into account. See [https://ezrastorah.org/calendar5783/new_moon.pdf here].)</ref> In this context, days are counted as 24 hour periods.<ref>Mishna Brurah 426:17 clarifies that for this halacha days are counted as 24 hour periods and not from sunset to sunset.</ref> It is proper to wait until Motzei [[Shabbat]] (Saturday night) to recite Birkat Halevana.<ref>Masechet Sofrim 19:10 (in some versions 20:1) writes that one should say Birkat Halevana specifically on Motzei [[Shabbat]]. However, Rabbenu Yonah ([[Brachot]] 21a) quotes some who say this, rejects it, and concludes that one can say it anytime after three days. Bet Yosef Orach Chaim 426:2 writes that probably Rabbenu Yonah didn’t have this girsa in Maasechet Sofrim. Shulchan Aruch, Orach Chaim 426:2 rules that one should recite Birkat Halevana on Motzei [[Shabbat]]; however, the Biur HaGra, Orach Chaim 426:2 cites the Gemara Yevamot 39a which says that we don’t delay performing [[Mitzvot]]. The Mishna Brurah 426:20 rules that it’s proper to wait until Motzei [[Shabbat]], but there is what to rely on to say it earlier. Additionally, in the winter and rainy months, those who are zealous to say it early are praiseworthy. Rama Orach Chaim 426:2 writes that if Motzei [[Shabbat]] is the eleventh night from the molad, one doesn’t have to wait until Motzei [[Shabbat]], because it’s possible it will be cloudy the following four nights.</ref>
#If the bracha was said on the first night, one is yotzei bedieved (therefore it may not be repeated)<ref>Hilchos Chag Bechag on Rosh Chodesh and Kiddush Levana, 13:19, pg. 283.</ref>; some say that in such a case it's preferable to be yotzei the bracha with someone else after 3 days.<ref>Hilchos Chag Bechag on Rosh Chodesh and Kiddush Levana, 13:19, footnote 52, pg. 283, in the name of Rav Sraya Deblitzky in Zeh Hashulchan vol. 2 siman 128. (See further on this point in [https://hebrewbooks.org/pdfpager.aspx?req=19415&st=&pgnum=56 Rav David Arama on Rambam Hilchot Brachot 10:17 הגה"ה s.v. balayla] and [https://hebrewbooks.org/pdfpager.aspx?req=921&st=&pgnum=255 Igros Moshe Choshen Mishpat 2:47:2 s.v. umistaber].)</ref>
#During the month of Tishrei, Birkat Halevana isn't recited prior to [[Yom Kippur]]; rather it should be said right after [[Yom Kippur]].<ref>Rama, Orach Chaim 426:2. The Beiur Halacha (s.v. sham d"h v'lo kodem), however, does quote the opinion of the Levush that by Yom Kippur, as opposed to Tisha B'Av, Birkat Halevana ''should'' be said ''before'' Yom Kippur as even one merit (one mitzvah) may tip the scales towards the positive during this period of judgement. He notes that this seems to be the opinion of the Beis Meir as well.</ref>
# During the month of Av, most have the minhag not to say [[Kiddush Levana]] prior to [[Tisha BeAv]].<ref>Rama Orach Chaim 426:2, 551:8, Birkei
Yosef 559:8,Kaf Hachaim 551:8:117, Ben Ish Chai: Devarim 28</ref> Some say that it shouldn't be said right after [[Tisha BeAv]], but in the next few days.<ref>Rama, Orach Chaim 426:2, Mishna Brurah 426:10. However, Ish Matzliach footnote 3 ad loc. says that the Minhag in most places is to recite it on Motzaei Tisha B'av 

*Halichot Shlomo (Tefillah ch. 15, n. 22) records Rav Shlomo Zalman's minhag to recite [[Kiddush Levana]] after three full days even during the months of Tishrei and Av. See Aruch Hashulchan Orach Chaim 551:22 and Maaseh Rav 159.</ref>
# One may recite Birkat Halevana until 15 days after the molad, however, on the 16th day one should recite it without [[Shem UMalchut]]. Some say that one may only say it until 14¾ days after the molad.<ref>Shulchan Aruch Orach Chaim 426:3 rules like the opinion of Nehardai in Gemara Sanhedrin 41b who say that one has 15 complete days. Chazon Ovadia, Chanuka p. 349 agrees, unlike the opinion of the Rav Pe'alim. However, the Rama Orach Chaim 426:3 writes that one may only say it up to half of 29 days, 12 hours, and 793 chalakim. [https://www.sefaria.org/Biur_Halacha.426.3.1?lang=bi Beiur Halacha s.v. VeLo tet zayin bichlal] writes that if one is in such a situation where half of 29 days, 12 hours, 793 chalakim passed and 15 days have not, there is what to rely on to say the Bracha. Beiur Halacha adds that if it is the 16th day one should say it without [[Shem UMalchut]]. Sh”t Yabia Omer 6:38 agrees with the Beiur Halacha that on the 16th day one should say it without [[Shem UMalchut]]. </ref> A chart of the time of the upcoming molads is printed here (see note for calculation)<ref>Rambam ([[Kiddush]] HaChodesh 6:3) writes that from one Molad (the approximate time when the moon is closest to the sun in the sky and cannot be seen) to the next is 29 days, 12 hours, and 793 chalakim (and there's 1080 chalakim in an hour). The Rambam 6:8 also writes that the time with which to begin to calculate the Molads from the beginning of creation is the 2nd day, 5 hours, and 204 chelakim. To calculate the Molad of [[Rosh Chodesh]] Tishrei 5773, first let us calculate the number of months which passed from creation and then add the appropriate time for each month. Although there are 12 months in a regular year because there are 7 leap years in a 19 year cycle, there is an average of 12.3684 lunar months a year. By Tishrei 5773, 5772 complete years have passed, meaning that 71390 complete months have passed since creation. The chelakim for the molad of Tishrei 5773 should be 1034 (i.e. 204 + (71390 * 793) modulo 1080) which is equal to 57 minutes and 8 chelakim. Making similar calculations leads to conclude that the Molad for Tishrei 5773 is 1am (i.e. 5+12*71390+(204+71930*793-1034)/1080) mod 24 starting from 6pm) Sunday (i.e. 2+1*71390+(909103-37879)/24 mod 7). The other months can then be calculated from that starting point by either adding or subtracting the interval for each month (1 day, 12 hours, 793 chelakim. To confirm these calculations, one can check the [http://www.chabad.org/library/article_cdo/aid/216238/jewish/Molad-Times.htm Chabad.org page of Molad times]. For more explanation of Molad calculation and how the calendar works, see David Pahmer, ''[https://tablet.otzar.org/#/book/167511/p/116/t/1/fs/0/start/0/end/0/c Cheshbon Zeman Kiddush Levana]'' [https://tablet.otzar.org/#/book/167511/p/116/t/1/fs/0/start/0/end/0/c (Ohr HaMizrach 51 1-2, pp. 120, Tishrei 5766)] and [https://www.yutorah.org/lectures/lecture.cfm/896300/rabbi-david-pahmer/kiddush-hachodesh/ Kiddush HaChodesh] on YUTorah.

(See the above article in Ohr HaMizrach [https://tablet.otzar.org/#/book/167511/p/125/t/1/fs/0/start/0/end/0/c page 129] where Rav Hershel Schachter is cited by Rabbi Pahmer as agreeing that if one knows the actual time of the full moon, this should be relied on instead of the calculation of 14¾ days after the molad. See more on this point in [https://hebrewbooks.org/pdfpager.aspx?req=9259&st=&pgnum=385 Yeshuos Yaakov at the end of siman 426 in the tshuva of his grandson Rav Tzvi Hirsh Orenstein, daf 4c s.v. Vehinei bechodesh]. See [https://www.timeanddate.com/moon/phases/ here] for actual times of the full moon.)</ref>:
#The strict halacha allows reciting Birkat Halevana on [[Shabbat]] and [[Yom Tov]], but, since the Kabbalists recommend against it, one shouldn't do it unless one is running out of time to recite the Beracha.<ref>The Rashba (responsa 4:48) quotes someone who said that it is forbidden to say Birkat Halevana on Friday night, since it is like travelling out of the [[Techum]] above ten tefachim. The Rashba doesn't understand that opinion and disagrees. He argues that there is no [[Techum]] above ten tefachim, and, also, it is greeting Hashem and not the moon. Therefore, it isn't at all like travelling out of the [[Techum]] and is permissible to be recited on [[Shabbat]]. The Mishna Brurah 426:12 rules that it is permissible to say Kiddush Levana on [[Shabbat]] and [[Yom Tov]] if it is necessary. In the Shaar Hatziyun 426:12 he adds a reason that everyone can agree with. Since it is a mitzvah filled with happiness, a person might come to dance, which is forbidden on [[Shabbat]].</ref>

==Looking at the Moon==

#One should look at the moon prior to reciting the Bracha. Some hold that one should only look at the moon once and not look at it again, whereas others are lenient to allow looking at it anytime during the Seder of Birkat Halevana except during the Bracha itself.<ref>*Shulchan Aruch, Orach Chaim 426:2 writes that one should look at the moon prior to making the Bracha. [https://www.sefaria.org/Magen_Avraham.426.8?lang=bi Magen Avraham 426:8] quotes the Shlah who says that one should only look once and then it’s forbidden to look again (for Kabbalistic reasons). Sheyarei Knesset HaGedolah 426:5 quotes the Sefer Charedim that one may only look at the moon at the time of the Bracha.
On the other hand, the Sefer Charedim 45:5 actually writes that one may not look at the moon just like one may not look at a rainbow (and doesn’t mention anything about the Bracha). Thus, the Birur Halacha (Rabbi Yechiel Zilber, [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=50538#p=121&fitMode=fitwidth&hlts=&ocr= vol 5, pg 121]) explains that the Sefer Charedim probably agrees with the Shlah.

*Morever, Sheyarei Knesset HaGedolah writes that the minhag is look at the moon during the entire Seder, and his point supported by the language of Maasechet Sofrim quoted by the Tur and Shulchan Aruch. Birur Halacha (vol 5, pg 122) writes that if one is looking at the moon in order to recognize Hashem’s wonders then it’s permissible.
*Mishna Brurah 426:13 quotes these three opinions and doesn’t give a ruling. The [https://he.wikisource.org/wiki/%D7%A2%D7%A8%D7%95%D7%9A_%D7%94%D7%A9%D7%95%D7%9C%D7%97%D7%9F_%D7%90%D7%95%D7%A8%D7%97_%D7%97%D7%99%D7%99%D7%9D_%D7%AA%D7%9B%D7%95#%D7%A1%D7%99%D7%9E%D7%9F_%D7%AA%D7%9B%D7%95_%D7%A1%D7%A2%D7%99%D7%A3_%D7%94 Aruch HaShulchan, Orach Chaim 426:5] writes that the minhag is like the Shlah. Chida in Yosef Ometz 474 and Moreh Etzbah 6:186, [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=7849#p=613&fitMode=fitwidth&hlts=&ocr= Chesed LaAlafim 426:4], Kaf HaChaim Palagi 35:4, The Ben Ish Chai (II Vayikra 23), Kaf HaChaim Orach Chaim 426:34, Mekor Chaim 426:2, Birkat Eitan (Birkat Halevana pg 207), Yalkut Yosef (Birkat Halevana pg 146), and Ateret Paz (Birkat Halevana pg 65) agree.</ref>
#If one recited Birkat Halevana without looking at the moon but with a tzibbur, one fulfills his obligation after the fact.<ref>Birkat Eitan (Birkat Halevana pg 200), Sefer [[Kiddish]] Levana (2 note 20) in name of Rav Elyashiv, Halichot Shlomo 15:13, [https://beta.hebrewbooks.org/pdfpager.aspx?req=672&st=&pgnum=96 Even Yisrael 426:1], [https://beta.hebrewbooks.org/pdfpager.aspx?req=1415&st=&pgnum=124 Shu"t Shevet HaLevi Y"D 5:125(4)] </ref>

==Explanation of the Text==

#The text of this blessing, as it appears in the Talmud, reads: Blessed are you God.. Who with his utterance created the heavens.. Who renews the months, etc.<ref>Sanhedrin 42a, Shulchan Aruch Orach Chaim 426:1 </ref> In this blessing, we express our recognition of God's awesome power over the universe. As such, one should be vigilant to recite this blessing with full intent, devotion, and elation.<ref>Moreh Ba'ezbah 187, Ben Ish Chai (vol. 1, Vayikra 26)</ref> It is customary to also recite additional appropriate texts and passages, the "Shalom Aleichem" greeting <ref>Levush (Orach Chaim 426) explains that this greeting is included after the recital of this blessing, for after having greeted the Divine Presence, we then joyously bless one another. [http://www.hebrewbooks.org/pdfpager.aspx?req=1911&pgnum=105 Rav Yosef Meshash in Mayim Chayim 92] adds another reason. We are asking for Shalom for Klal Yisrael, between the parts of Hashem's name, and that the moon should return to its original completeness.</ref> and, for Ashkenazim, the "Aleinu" prayer<ref>Mishnah Berurah 426. We recite this prayer after our greeting of the moon, to declare that this ritual is not to be interpreted as idolatrous heavenly worship, God forbid. </ref>.
#The verse "Just as I dance toward you but cannot touch you, so may none of my enemies be able to touch me for evil" and many that follow in the text are repeated three times in order to give emphasis to these special messages. Upon the recital of this verse, one is to rise on his toes as if in a dance.<ref>Masechet Soferim (19). Dover Shalom (Kiddush Levana) explains that this symbolic exertion to touch the moon is a form of prayer: "Just as we cannot touch the moon, may the exertions of our enemies against us be with no avail". Some write that this rise should specially be of three times, See Yalkut Yosef (426).</ref>
#After mankind's first successful Lunar surface landing in July 20, 1969, there were those who felt that this last mentioned verse should now read:"Just as I dance toward you but '''do not''' touch you", most however argued, explaining that, to us here at earth, the moon is classified as 'unable to be touched'.<ref>Israeli Armed Forces’ Chief Chaplain General Rabbi Shlomo Goren's change in the IDF Siddur (pg. 464) also based on text of Masechet Soferim. See, however, Derech Sicha (pg. 629), where Rabbi Chaim Kanievsky explains that even nowadays the moon is deemed 'unable to be touched'. Yalkut Yosef (426:17) writes similarly. </ref>
#Some have written that praying "May I be saved from toothaches" after the recital of this last verse "none of my enemies be able to touch me for evil" is auspicious for being saved from toothaches.<ref>Ta'amei Haminhagim (Inyanei Rosh Chodesh) from the Radziner Rebbe. Some versions of the Ya'avetz's Siddur have this addition as well, in brackets, though. Rabbi Chaim Kanievsky in Derech Sicha (p. 144) concurred with the efficacy of this benevolent charm, as well. He relates that his father, Rabbi Ya'akov Yisrael Kanievsky would recite these additional words also on behalf of others who were suffering from toothaches. See also Yalkut Yosef (Shabbat vol. 5, pg. 329).</ref>
#As was mentioned above, the phases of the moon are equated to the Davidic dynasty, where we are confident that our nation's "diminished" power will soon end and its light will soon illuminate to fullness. It is therefore the custom to recite the verse "David, King of Israel, is alive and enduring".<ref>Rama Orach Chaim 426 </ref> Some communities then follow the recital of this verse with the recital of the word "Amen", three times. One should take care to pause between each [[Amen]] <ref>*Yerushalmi ([[Megillah]] 4:10) teaches that one may not say [[Amen]] [[Amen]] just as the Sages prohibited the recital of "[[Shema]] [[Shema]]". See Ohel Moed ([[Kriyat Shema]] 1:7) who cites this Yerushalmi and rules accordingly. The Beis Yosef (Orach Chaim 61) however challenges this ruling of the Ohel Moed and questions it with many verses which actually contain the words [[Amen]] one after the other. (See Mor U'ketzia (61) where the Yaavetz proves that this Yershalmi actually is against a Bavli which permits such a recital.)
*Pri Chadash (Orach Chaim 61:12) refutes the Beis Yosef's proof: he suggests that those verses are indeed only to be said on condition that pause between the two [[Amen]] words. Kaf Hachaim (Orach Chaim 61:43) and Yabia Omer 10:5 therefore rule that while the recital of Birkat Halevana, a pause should be made between the three "Amen" words.</ref> unless his recital is in private, in which case one is not obligated to pause.<ref>Korban HaEdah (Megillah 4:10)</ref>

==Women==

#According to most authorities this blessing is a [[time-bound commandment]], thus exempting women from obligation of its recital.<ref>[https://www.sefaria.org/Meiri_on_Sanhedrin.42a.1?vhe=Meiri_on_Shas&lang=bi Meiri (Sanhedrin 42a)] seems to hold that women are obligated in its recital. Rabbi Shlomo Kluger ([https://www.sefaria.org/Chokhmat_Shlomo_on_Shulchan_Arukh%2C_Orach_Chayim.426.1?lang=bi Chochmas Shlomo 426:1]) explains that although this ritual is time-framed it does not fall under the category of time-bound obligations from which women are exempt for. He reasons that Birkas Halevana is not attached to a specific time on the calendar, as most time-bound commandments, rather this ritual which is a "response" to a natural phenomenon - the moon's renewal - which so happens to be at specific part of the month, and women are therefore obligated. Rabbi Joseph Ber Soloveitchik held this way as well (Nefesh Harav, pg. [https://www.sefaria.org/sheets/499193.23?lang=bi&with=all&lang2=en 176]-[https://www.sefaria.org/sheets/499193.24?lang=bi&with=all&lang2=en 177]; Mipeninei Harav, pg. [https://tablet.otzar.org/#/book/64101/p/94/t/0.29165492754185161234/fs/0/start/0/end/0/c 98]-[https://tablet.otzar.org/#/book/64101/p/95/t/1654927541851612341234/fs/0/start/0/end/0/c 99]) See Yabia Omer (Orach Chaim 5:36), [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=926#p=27&fitMode=fitwidth&hlts=&ocr= Emek Hatshuva 3:8], and [https://ph.yhb.org.il/en/03-23-01/#fn-8505-1 Peninei Halakha (Women's Prayer, Chapter 23: Some Laws Concerning the Holidays and Festivals, 01. Rosh Ĥodesh and Birkat Ha-levana)] for more on this topic. Rav Moshe Feinstein ([https://hebrewbooks.org/pdfpager.aspx?req=921&st=&pgnum=255 Igros Moshe Choshen Mishpat 2:47:2]) however argued that even this is considered time-framed as it comes around at a same specific time monthly, and that suffices to consider it a time-bound commandment from which women are exempt from. Mishnah Berurah ([https://hebrewbooks.org/pdfpager.aspx?req=60389&st=&pgnum=189 426:1]) considers it so as well. (See further [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=9089#p=297&fitMode=fitwidth&hlts=&ocr=%D7%92%D7%A8%D7%9E%D7%95%20%D7%A4%D7%92%D7%9D%20%D7%94%D7%9C%D7%91%D7%A0%D7%94 Bnei Tzion 426:2] (by [https://he.wikipedia.org/wiki/%D7%91%D7%9F_%D7%A6%D7%99%D7%95%D7%9F_%D7%9C%D7%99%D7%9B%D7%98%D7%9E%D7%9F Rav Bentzion Lichtman]) and [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=50538#p=114&fitMode=fitwidth&hlts=&ocr= Birur Halacha vol. 5 siman 426 page 114] (by [https://forum.otzar.org/viewtopic.php?t=28467 Rav Yechiel Zilber]). </ref>
#When it comes to other time-bound commandments there is a dispute between the Sephardic and Ashkenazic authorities as to whether they may opt-in and recite the blessing if they so wish.<ref>{{Bracha on Mitzvot Aseh Shehazman Grama}}</ref> When it comes to this blessing however, the widespread custom is that all women do not in fact recite it.<ref>Mishnah Berurah 426 in the name of [https://shulchanarukh.alhatorah.org/Dual/Magen_Avraham/Orach_Chayyim/426.1#m7e0n6 Magen Avraham (beginning of siman 426)] in the name of the Shlah ([https://www.sefaria.org/Shenei_Luchot_HaBerit,_Shaar_HaOtiyot,_Kedusha.56?vhe=Shenei_Luchot_HaBrit,_based_on_Amsterdam,_1698_ed._Part_I&lang=bi Shenei Luchot HaBerit, Shaar HaOtiyot, Ot Kuf, Kedusha, s.v. uminhag yafeh]), since Chavah caused the decreasing of the moon. (See also the words of the [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=42813#p=532&fitMode=fitwidth&hlts=&ocr=%D7%90%D7%99%D7%9F%20%D7%A6%D7%A8%D7%99%D7%9B%D7%99%D7%9F%20%D7%9C%D7%A7%D7%99%D7%99%D7%9E%D7%94 <nowiki>Derech Hachaim [Dinei Kiddush Levana §7]</nowiki>].)

Rav Moshe Mordechai Karp ([https://tablet.otzar.org/#/book/193174/p/310/t/0.348191252793461861234/fs/XKoz6Cy8KqtzRIKXJV17unW6LXXsKKHJzKOMFkmtJBM3/start/0/end/40/c Hilchos Chag Bechag, Hilchos Rosh Chodesh veKiddush Levana, 13:33]) explains that the even the Shlah agrees that women make say kiddush levana if they wish to, and that the Shlah was only explaining why women don't '''''want''''' to say it. The [https://he.m.wikisource.org/wiki/%D7%A2%D7%A8%D7%95%D7%9A_%D7%94%D7%A9%D7%95%D7%9C%D7%97%D7%9F_%D7%90%D7%95%D7%A8%D7%97_%D7%97%D7%99%D7%99%D7%9D_%D7%AA%D7%9B%D7%95#%D7%A1%D7%99%D7%9E%D7%9F_%D7%AA%D7%9B%D7%95_%D7%A1%D7%A2%D7%99%D7%A3_%D7%99%D7%93 Aruch Hashulchan (426:end of 14)] simply mentions that the minhag is that women don't say kiddush levana and that it seems from the Gemara that women did say a shorter version of kiddush levana. (See further [https://he.wikisource.org/wiki/%D7%A2%D7%A8%D7%95%D7%9A_%D7%94%D7%A9%D7%95%D7%9C%D7%97%D7%9F_%D7%90%D7%95%D7%A8%D7%97_%D7%97%D7%99%D7%99%D7%9D_%D7%A8%D7%A6%D7%95#%D7%A1%D7%99%D7%9E%D7%9F_%D7%A8%D7%A6%D7%95_%D7%A1%D7%A2%D7%99%D7%A3_%D7%94 Aruch Hashulchan 196:5] about the related case of women saying havdala.)

[https://beta.hebrewbooks.org/pdfpager.aspx?req=65783&pgnum=680 Levana Bechidushah (Rav Aharon Shub) page 654]-[https://beta.hebrewbooks.org/pdfpager.aspx?req=65783&pgnum=681 655] discusses whether women may say kiddush levana, and he cites [https://beta.hebrewbooks.org/tursa.aspx?a=oc_x2349 Pri Megadim siman 426 in the beginning of Eshel Avraham] and [https://www.sefaria.org/Machatzit_HaShekel_on_Orach_Chayim.70.1.5?lang=bi Machatzis Hashekel 70:1] that women may not say kiddush levana (who base their ruling upon the words of the Shlah). The Chida in [https://beta.hebrewbooks.org/generic.aspx?download=9191&pgnum=171 Machazik Bracha 426:4] says the same.

[https://hebrewbooks.org/pdfpager.aspx?req=9259&pgnum=384 Yeshuos Yaakov 426:1] and [https://hebrewbooks.org/pdfpager.aspx?req=950&pgnum=64 Shu”t Kesav Sofer Orach Chaim siman 34] also say that women may not say kiddush levana, but for different reasons which are not primarily based on the Shlah.

See further [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=9089#p=297&fitMode=fitwidth&hlts=&ocr=%D7%92%D7%A8%D7%9E%D7%95%20%D7%A4%D7%92%D7%9D%20%D7%94%D7%9C%D7%91%D7%A0%D7%94 Bnei Tzion 426:2] (by [https://he.wikipedia.org/wiki/%D7%91%D7%9F_%D7%A6%D7%99%D7%95%D7%9F_%D7%9C%D7%99%D7%9B%D7%98%D7%9E%D7%9F Rav Bentzion Lichtman]) and [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=50538#p=114&fitMode=fitwidth&hlts=&ocr= Birur Halacha vol. 5 siman 426 page 114] (by [https://forum.otzar.org/viewtopic.php?t=28467 Rav Yechiel Zilber]).</ref> Some suggest that women should attempt to hear the blessing recited by a man who has in mind that the blessing be behalf of them as well.<ref>Kaf HaChaim (Orach Chaim 426:1), Chazon Ovadia Chanuka page 371 (quoted [https://www.hidabroot.org/question/286925 here]).</ref>

==Blind==

#The authorities dispute whether a blind person is obligated in this blessing or not.<ref>[https://www.sefaria.org/Teshuvot_Maharshal.77.2?lang=bi Responsa Maharshal (no. 77)] explains that this blessing was instituted in recognition of the renewal of the moon, and it, thus, follows that even the blind be obligated. Additionally, even the blind benefit from the moon, for others use its light in escorting them. This is also the opinion of the Mishnah Berurah (426:1). See however [https://www.sefaria.org/Biur_Halacha.426.1.2?lang=bi Biur Halachah (s.v. venehenin)] who cites many who hold that he should not recite this blessing. See Ya'avetz's Siddur (Kiddush Levana) who writes that he should recite the blessing with omitting God's name.</ref> Many suggest that he should listen to another while having in mind to fulfill his obligation.<ref>[https://www.sefaria.org/Biur_Halacha.426.1.2?lang=bi Biur Halachah (426, s.v. venehenin)] </ref>
==Children==
#A child who has reached the age of [[chinuch]] should say this blessing. Some say that this is only preferable but not a full obligation<ref>[https://www.sefaria.org/Mishnah_Berurah.426.1?lang=bi&with=all&lang2=en Mishnah Berurah 426:1].</ref>, while others question this ruling and say that it might be a full obligation.<ref>Hilchos Chag Bechag on Rosh Chodesh and Kiddush Levana, 13:31 & footnote 85, pg. 304, [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=57762#p=214&fitMode=fitwidth&hlts=&ocr=%D7%A7%D7%99%D7%93%D7%95%D7%A9%20%D7%9C%D7%91%D7%A0%D7%94 Chinuch Yisrael vol. 1 2:13 pg. 214].</ref>
==Hebrew Text==
#Ashkenazic text of Birkat Halevana: [https://he.wikisource.org/wiki/%D7%A1%D7%99%D7%93%D7%95%D7%A8/%D7%A0%D7%95%D7%A1%D7%97_%D7%90%D7%A9%D7%9B%D7%A0%D7%96/%D7%A7%D7%99%D7%93%D7%95%D7%A9_%D7%9C%D7%91%D7%A0%D7%94 Wikisource.org].
#Sephardic text of Birkat Halevana: [https://www.sefaria.org/Siddur_Edot_HaMizrach,_Blessing_of_the_Moon Sefaria.org].

==Sources==
<references />

[[Category:Brachot]]
[[Category:Prayer]]

Veset

2025-03-06T01:36:31Z

Mpg613: added reference to earlier section where same opinions are mentioned.

After the woman went to the mikveh and has not yet seen any blood there is time when she is expecting her next period during which she is forbidden to her husband. That day when she is considered to be expecting her period is called a [[Veset]] (plural: vestot). If it is established as a pattern (veset kavuah) it is treated more seriously, while if that day isn't established in some pattern there are a few days on which she is considered to be anticipating her period (veset sheino kavuah).<ref>The Gemara in Masechet Shevuot 18b establishes the requirement for a husband and wife to abstain from intimacy at certain times when the onset of the wife’s menstrual flow is anticipated. based on the pasuk (Vayikra 15:31), “Ve’hizartem Et Beneh Yisrael Mi’tum’atam” (“You shall separate the Israelites from their impurity”). The Gemara explained this verse to mean that one must separate from his wife on the occasions when she is prone to becoming impure. Even though no blood has been sighted, and, as such, the wife is still Tehora, the couple may not engage in intimacy, given the likelihood of the wife’s becoming Nidda during these periods.</ref>
==A Woman without an Established Veset Pattern==
[[File:Veset.jpg|thumb|Onah Beynonit on ל, Chodesh on א, and Haflagah of 33 on ג]]

#Most women today don't see their period in a regular pattern. If that is the case, there are 3 concerns of veset that apply to such a woman: Onah Beynonit (regular period), Chodesh (monthly pattern), and Haflagah (interval pattern). Each of these apply from the last time she saw her period.

===Onah Beynonit===

#A woman who doesn't have a fixed veset (established with 3 times), which is very common, has to observe a veset on the 30th day from her last period and that is called an Onah Beynonit.<ref>*Rashi Niddah 15a s.v. Bitoch explains that a woman is concerned about a 30 day veset since by default that's when a woman sees her period. The Ramban (Chiddushim 15a s.v. vehu) supports this opinion from the Yerushalmi Niddah 2:4. The Rashba ([http://www.hebrewbooks.org/pdfpager.aspx?req=8922&st=&pgnum=367 Torat Habayit 15a]) based on Rashi writes that any woman who doesn't have a fixed veset needs to be concerned about the Onah Beynonit. The Ran Shevuot 4b-5a s.v. garsinan understood Rashi that there's an Onah Beynonit even if a woman has a fixed veset but argues that the concern of Onah Beynonit should only exist if she doesn't have a fixed veset. The idea of an Onah Beynonit is codified by the Tur and Shulchan Aruch 189:1.
*The Shach 189:30 quotes many rishonim who don't quote the concept of Onah Beynonit. Furthermore, he concludes the Onah Beynonit will almost always fall out at the same time as the veset hachodesh. Sidrei Tahara 189:12 offers a few cases where they don't align. The Chacham Tzvi 114 argues with the Shach and defends Shulchan Aruch. Pri Deah (Siftei Levi 189:30) writes that the majority of poskim do not hold like the Shach. Chochmat Adam 112:5 is strict for the Shach and Shulchan Aruch.</ref>
#Some poskim also count the 31st day as the Onah Beynonit.<ref>The Chavot Daat 189:12 doesn't accept the Shach's major premise but accepts another aspect of his approach which is that the Oneh Beynonit isn't on the 30th day as is the opinion of Shulchan Aruch but that it is the 31st day. [https://www.sefaria.org/Kitzur_Shulchan_Arukh.155.3?lang=bi Kitzur Shulchan Aruch 155:3] adopts the opinion of the Chavot Daat to calculate the Onah Beynonit as the 31st day exclusively. Rav Hershel Schachter (notes to Laws and Concepts of Niddah by Rabbi Zvi Sobolofsky page 308) says to be machmir to separate on both days 30 and 31. Badei Hashulchan 189:8 writes that one should be strict to separate on day 30 and day 31, except in an extenuating circumstances in which case one should be strict only for day 30.</ref> Sephardim aren't concerned for this opinion.<ref>Rav Ovadia Yosef in Taharat Habayit v. 1 p. 77 accepts Shulchan Aruch that the Onah Beynonit is the 30th day. Rabbi Lehbar ([https://hebrewbooks.org/pdfpager.aspx?req=51340&st=&pgnum=150&hilite= Magen Avot YD p. 130]) writes that Moroccans also keep the 30th day.</ref>
#If a woman always sees past the 30th day some poskim believe that she doesn't need to worry about the Onah Beynonit. However, many poskim hold that she still needs to worry about her Onah Beynonit.<ref>The [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=8158#p=118&fitMode=fitwidth&hlts=&ocr=%D7%90%D7%A9%D7%94%20%D7%A9%D7%94%D7%99%D7%90%20%D7%A8%D7%95%D7%90%D7%94%20%D7%AA%D7%9E%D7%99%D7%93 Taharat Yisrael 186:13] writes that once a woman always sees past the 30th day we can establish her as having a pattern of not seeing before then. If so, she doesn't need to be concerned about the Onah Beynonit on the 30th day. This idea is also found in the [https://www.sefaria.org/Terumat_HaDeshen%2C_Part_I.247?lang=bi Trumat Hadeshen 247] and [https://turshulchanarukh.alhatorah.org/Full/Yoreh_Deah/186/3#e0n6 Shulchan Aruch YD 186:3]. See also [https://www.sefaria.org/Ritva_on_Niddah.15a.3?lang=bi Ritva Niddah 15a s.v. amar rabbi shimon]. Rav Moshe Feinstein ([https://hebrewbooks.org/pdfpager.aspx?req=919&pgnum=129 Igrot Moshe YD 2:72]), Rav Ovadia Yosef (Taharat Habayit v. 1 p. 150), and [http://www.yutorah.org/sidebar/lecture.cfm/868501/rabbi-mordechai-i-willig/niddah-shiur-51-negative-veset-onah-beynonit/ Rabbi Mordechai Willig (Niddah Shiur 51)] accept this leniency. However, many achronim disagree and write that this idea of the Trumat Hadeshen only applies to not having to do a bedika before tashmish but not for the topic of veset. This is the opinion of the Chelkat Yakov 2:74, Minchat Yitzchak 6:82, and Badei Hashulchan 186:25 and 189:4. </ref>

===Veset Hachodesh (Monthly Pattern)===
[[File:Veset short month.jpg|thumb|Beynonit and Chodesh on א, Haflagah of 33 on ד]]

#If a woman doesn't have an established veset, she should mark the day of the month on the Hebrew calendar when she last saw and her veset will be on the same day of the month the next month.<ref>Shulchan Aruch Y.D. 189:6</ref> Whether the veset falls out by night or by the day depends on the last time she saw. If it was by day the veset is by day and if it was by night then the veset is by night.<ref>Shulchan Aruch Y.D. 189:13</ref>
#The veset hachodesh is established from month to month irrelevant of whether the month is 29 or 30 days.<ref>Tosfot Niddah 64a s.v. itmar, Raavad p. 48, Rashba (Torat Habayit 9a), Tur and Shulchan Aruch Y.D. 189:6</ref>
#The veset hachodesh goes by the lunar calendar. The solar calendar is irrelevant.<ref>Shoshanat Ha'amakim 7:4 </ref>

'''Non-Established Veset for the 29th of the Month'''

#If a woman saw on the 29th day of the month she is only concerned for the 29th day of the next month, independent of whether the months are complete or incomplete.<ref>Aruch Hashulchan 189:12 implies this as he writes that there's no concern from the 29th of Adar to the 30th of Nissan even though both are in a sense Erev Rosh Chodesh since they're both not the same day of the month or a Rosh Chodesh.</ref>

'''Non-Established Veset for the 1st of the Month'''

#If a woman saw on the 1st day of the month she is only concerned for the 1st day of the next month, independent of whether the months are complete or incomplete.<ref>Badei Hashulchan 189:104, Otzrot Moshe Niddah v. 1 p. 231. Otzrot Moshe explains that if she saw on the 1st of Nissan we're not concerned for the 30th of Nissan, which is the first day of Rosh Chodesh Iyar even though she previously saw on Rosh Chodesh Nissan. This is against the implication of the Aruch Hashulchan 189:12 who holds that a veset can be established from the Rosh Chodesh to Rosh Chodesh even if they're different days of the month.</ref>

'''Non-Established Veset for the 30th of the Month'''

#If a woman saw on the 30th day of the month, if the next month would have 30 days she would be concerned for the 30th day. However, if the next month only has 29 days, which is the usual case, according to some poskim she has a non-established veset on the 29th day of the month, according to others she has a non-established veset on the 1st of the subsequent month, and some say she doesn't have to be concerned at all. [This is based on the usual arrangement of the calendar to have months of alternating lengths of 29 and 30.]<ref>Mishmeret Hatahara v. 1 p. 245-6 quotes that the Aruch Hashulchan 189:12 writes that she is concerned for the 29th since it is erev rosh chodesh. However, the Imrei Avraham 2 argues that we're concerned that since the 30th day of the first month was the first day of rosh chodesh the next period is expected on rosh chodesh even though there's only one day rosh chodesh. Lastly, the Pri Deah (Turei Kesef 189:17) understands the Bach as holding that there's no day to be concerned for since there is no 30th of the month this month. Badei Hashulchan (189:13 Biurim s.v. chosheshet p. 107) agrees that there's no such concept of being concerned for the last day of the month (like the Aruch Hashulchan) and expecting the period on a 29th because of seeing on the 30th last month. Also, there's no concept of being concerned from the 30th to the 1st of the subsequent month just because they're all rosh chodesh (like the Imrei Avraham), until it is a more established veset for rosh chodesh. He says that she should expect on the 30th of the next month. Meaning, if she saw on the 30th of Nissan, she's not concerned for the 29th of Iyar or the 1st of Sivan but is concerned for the 30th of Sivan. Nitai Gavriel 2:94:3 is concerned for both the 30th of the next month and the 1st of the subsequent one. In the footnote he cites Avnei Yishfeh 189 in the name of the Rav Ben Tzion Abba Shaul that she is concerned for anything. Badei Hashulchan cites Shevet Halevi 2:124 as lenient on the 29th. Laws of Niddah (R' Forst, v. 1 p. 300) is lenient.</ref>

'''Established Veset for Rosh Chodesh'''

#In terms of creating a veset with Rosh Chodesh, if a woman saw on three rosh chodesh's she has a veset for rosh chodesh, even if one of them is on the first day of rosh chodesh and the other is on the second day of rosh chodesh. In all of these cases she should keep her veset for two days of rosh chodesh when rosh chodesh is two days. A few examples are if she saw on the:
##1st of Nissan, 30th of Nissan, and 1st of Sivan
##1st of Iyar, 1st of Sivan, and 30th of Sivan
##30th of Nissan, 1st of Sivan, and 30th of Sivan. In all these cases she has established a veset for Rosh Chodesh, since all of the days are Rosh Chodesh.<ref>Badei Hashulchan 189:48 based on the Bach. [https://hebrewbooks.org/pdfpager.aspx?req=46550&st=&pgnum=305 Nitai Gavriel 2:94:4] cites the Bach and then cites the Tehila Ldovid and [https://beta.hebrewbooks.org/pdfpager.aspx?req=8339&pgnum=24 Shaarei Tohar 4:3] who disagree since they weren't all on the same day of the month.</ref>
#If a woman has a veset for Rosh Chodesh on the first day of each month, for example, the 1st of Nissan, the 1st of Iyar, and the 1st of Sivan, then she does not need to be concerned for the first day of rosh chodesh on the 30th.<ref>Badei Hashulchan 189:48 isn't sure about the case where she saw on the 1st of the month for 3 months if she needs to be concerned for the first day of rosh chodesh. In the additions in the back of the sefer he quotes the Piskei Dinim of Tzemech Tzedek as saying she should only be concerned for the first day of the month and not both days of rosh chodesh.</ref>

===Veset Haflagah (Interval Pattern)===
[[Image:Haflagah.jpg|200px|left]]

#If a woman doesn't have an established veset, she should calculate the interval between the last time she saw her period and two times ago.<ref>Shulchan Aruch 189:2</ref> Counting the same number of days from the last period establishes the day of the veset. Whether the veset falls out by night or by the day depends on the last time she saw. If it was by day the veset is by day and if it was by night then the veset is by night.<ref>Pitchei Teshuva 189:9 citing the Nodeh Beyehuda YD 2:83. The Badei Hashulchan 192:92 outlines the two positions regarding this question. The Shulchan Aruch Harav holds that the amount of Onot (12 hour periods) are counted from the last time she saw until this time and then the next veset is expected that number of Onot from her period. For example, if she saw on Sunday day and then again Saturday night 4 weeks later (which is 55 Onot), she would have a veset haflagah on the Shabbat day 4 weeks later (which is also 55 Onot). However, the Nodeh Beyehuda argues that we count the days and only afterwards do we establish which Onah within the day it was, night or day. Therefore, in the above example, she would have her veset haflagah on Motzei Shabbat 4 weeks later.
Therefore, a woman would not establish a veset haflagah kavuah if the 3 intervals aren't in the same Onah. However, regarding a veset sheino kavuah the Badei Hashulchan concludes that the veset is established even if the two periods are in different Onot and we would follow the veset haflagah from the Onah of the last period. </ref>
#A minority opinion holds that unless both the first and second period which create the haflagah interval are both in the day or both by night there is concern of a veset even as a veset sheino kavuah.<ref>Aruch Hashulchan 189:26</ref>

===Uncommon Vestot===

#The woman who sees in increasing intervals or on consecutive days of the month (see below for explanation of these patterns) is only concerned if she saw that 3 times. However, until it is established as a veset a woman who doesn't have a veset doesn't need to be concerned about them.<ref>Shulchan Aruch 189:11</ref>

==A Woman with an Established Veset Pattern==
===Veset Hachodesh (monthly pattern)===

#If a woman sees her period on a certain day on the Hebrew calendar that is called a veset hachodesh.<ref>The Gemara Niddah 39b and 64a both use cases of veset that are tied to the monthly calendar. Tosfot 64a s.v. itmar explains that a veset is established by the Jewish calendar even if some months are 29 days and others are 30. This is also the opinion of the Raavad ([http://www.hebrewbooks.org/pdfpager.aspx?req=8785&st=&pgnum=46 Baalei Hanefesh p. 48] cited by Rashba), Rashba (Taharat Habayit 9a and Mishmeret Habayit 9a), Rambam (Isurei Biyah 8:6), Maggid Mishna (Isurei Biyah 8:6), Tur and Shulchan Aruch 189:6. Even though the Ramban in his Chiddushim 64a questions this approach, in his Hilchot Niddah 5:12 he accepted it.</ref>Thus, if she has her period three consecutive times on the same day of the hebrew month, she has established a regular set cycle and can expect to have her next period on the same day the following month. For example, if she had her period on 26th of Elul, 26th of Tishrei and 26th of Cheshvan, she can expect her next to be on 26th of Kislev.<ref>Shulchan Aruch 189:2, Shoshanat Ha'amakim 7:2c</ref>

====Day of the Week====

#A corollary of the veset of the month is the veset of the day of the week. A woman who usually sees on a day of the week every certain number of weeks creates a veset. For example, if she saw on Sunday and then 29 days later on a Sunday she needs to be concerned about the Sunday after four weeks later. That becomes a veset kavua with three times and is a veset sheino kavuah with one time. <ref>Niddah 11a, Rashba ([http://www.hebrewbooks.org/pdfpager.aspx?req=8922&st=&pgnum=355 Torat Habayit 9a]), Shulchan Aruch YD 189:6</ref> If a veset of the day of the week can be viewed as a veset of haflagah we look at it as a veset of haflagah.<ref>Chavot Daat 189:4 writes that if the veset of the day of the week is established as a haflagah of the same day of the week then it is a veset of haflagah. For example, if a woman saw on 4 Sundays, 3 weeks apart then she has a veset of haflagah of 22 days. However, if she only saw 3 times like that then she only has a veset for every third Sunday. Igrot Moshe YD 1:122 isn't certain that we follow the Chavot Daat where the veset of the day of the week is consistent but is sure that we follow a haflagah if the day of the week is increasing.</ref>

===Veset Haflagah (interval pattern)===

#If a woman sees her period after an interval of a certain number of days that is called a veset haflagah. For example, if she sees every 28 days that is a veset.<ref>Gemara Niddah 63b, Tur and Shulchan YD 184:1</ref>
#The veset is established by seeing 4 periods in between which there are 3 intervals. For example, if she had her period and then had her next period 28 days later for 3 consecutive cycles, she has established a regular pattern and can expect to have her following period 28 days later. <ref>Shulchan Aruch 189:2. Shoshanat Ha'amakim 7:2a. </ref>
#According to some poskim, a haflagah veset is only established if all 4 periods were at night or all were during the day.<ref>See [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=65755#p=337&fitMode=fitwidth&hlts=&ocr= Dor Hamelaktim Nidda vol. 1 pg. 337].</ref> However, others hold that the first period does not need to be in the same ''onah'' (day or night) as the last 3 periods.<ref>See [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=65755#p=337&fitMode=fitwidth&hlts=&ocr= Dor Hamelaktim Nidda vol. 1 pg. 337]-[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=65755#p=338&fitMode=fitwidth&hlts=&ocr= 338].</ref> There's also an opinion that a veset haflagah is counted with ''onot'' (night or day) instead of days.<ref>See [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=65755#p=336&fitMode=fitwidth&hlts=&ocr= Dor Hamelaktim Nidda vol. 1 pg. 336]-[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=65755#p=337&fitMode=fitwidth&hlts=&ocr= 337].</ref> (See above "[[Veset#Veset%20Haflagah%20(Interval%20Pattern)|Veset Haflagah (Interval Pattern)]]" for more on these opinions.)

===Uncommon Vestot===
====Physical Activity Causing a Period====

#A woman who jumps and sees her period each certain number of days after 3 times she establishes a veset for seeing on that day of the interval only when she jumps.<ref>The Gemara 11a quotes a Briatta that states that a veset can't be established based on an unexpected event such as jumping, however, a veset which is a combination of both jumping and days can be established. The Tosfot 11a s.v. elah and Rashba ([http://www.hebrewbooks.org/pdfpager.aspx?req=8922&st=&pgnum=363 Torat Habayit 13a]) maintain that it is impossible to create a veset for jumping alone. However, the Baal Hamaor (cited by the Rashba) and Tur 189:17 argue that the gemara was only offering an explanation of the Briatta but Rav Huna held that jumping alone establishes a veset. Shulchan Aruch 189:17 follows the opinion of the Tosfot. Rama writes that although it cannot establish a veset, it could create a veset sheayno kavua</ref> The period is established after 3 times and before then she is concerned for her regular veset of interval and day of the month.<ref>Shach 189:48, Pri Deah (Siftei Levi 189:48)</ref> The same can be established for a day of the month and jumping.<ref>Shulchan Aruch 189:18</ref>
#If she has an established veset of a combination of jumping and an interval or days of the month she is permitted until the time in the day when she jumps.<ref>Chavot Daat 189:25</ref>

====Indicators of a Period====

#A veset can be created based on physical signs of the body such as stretching, yawning, burping, flatulating, sneezing, having an ache in one's stomach area, or fever. One sneeze or yawn would not qualify because that is normal; it must be a sneezing fit or yawning fit of some sort.<ref>Mishna Niddah 63a, Shulchan Aruch YD 189:19. Shach 189:53 writes that there are different interpretations of מתעטשת, either sneezing or passing gas, but both of them are correct in Halacha </ref>
#In order to be veset kavua has to be 3 of the same symptom, not 1 yawn and 2 sneezes.<ref>Shulchan Aruch 189:23 </ref>
#PMS, irritability and ice cream cravings aren't considered reliable indicators to create a veset.<ref>Rabbi Forst The Laws of Niddah pg. 340 </ref>

====Increasing Days of the Month====

#A woman doesn't need to be concerned of a increasing veset before it is established.<ref>Raavad ([http://www.hebrewbooks.org/pdfpager.aspx?req=8785&st=&pgnum=47 Baalei Hanefesh p. 49]), Rashba ([http://www.hebrewbooks.org/pdfpager.aspx?req=8922&st=&pgnum=366 Torat Habayit 14b]), Shulchan Aruch 189:11</ref>
#If a woman sees on consecutive days of the month in consecutive months she can establish a veset. Some hold that this is established with 3 periods and others hold it is established with 4 periods. We're strict for both opinions. For example, if she sees in one month on the 15th, the next month on the 16th, the next month on the 17th, and the last month on the 18th according to everyone she establishes a veset that she'll continue to see on consecutive days of the month. However, if she only saw on the 15th through the 18th then she considers it as though she this is an established veset but she is also concerned as though she doesn't have a veset.<ref>There is a dispute in Gemara Niddah 64a between Rav and Shmuel whether the veset of consecutive days of the month is established with 3 periods or only 4 since she needs to establish herself as progressing one day each month. The Rabbenu Chananel (cited by Rosh Niddah 9:3) holds like Rav and the Rambam (Issurei Biyah 8:6) like Shmuel. Rashba ([http://www.hebrewbooks.org/pdfpager.aspx?req=8922&st=&pgnum=366 Torat Habayit 14b]) concludes that we should be strict for both opinions. This is also the opinion of Shulchan Aruch YD 189:7.</ref>
#Consistently seeing on an earlier day of the month establishes a veset just like seeing consecutively later days.<ref>Badei Hashulchan 189:58</ref>
#Consistently seeing on days of the month 2 days beyond the last month also establishes a veset. <ref>Badei Hashulchan 189:58</ref>
#If she sees 15, 16, 18 that’s not a pattern.<ref>Shulchan Aruch 189:10 </ref>
#If a woman has a cyclical pattern of seeing on the 15th of the month, next month on the 16th, next on the 17th, then the next month jumps back to the 15th, 16th, 17th, and again 15th, 16th, and 17th, she has established a veset for that pattern.<ref>Rabbenu Chananel understood the gemara Niddah 64a that you need to see 9 times in a pattern to establish a changing veset such as the 15th of one month, then the 16th of the next month, and then the 17th of the third month, the cycle continues for another 6 months starting the fourth and seventh time again on the 15th. Tosfot disagrees with Rabbenu Chananel in the gemara. Rashba (Torat Habyait 14b) writes that even though we disagree with the Rabbenu Chananel’s understanding we still hold that his case is considered a veset. Tur and Shulchan Aruch YD 189:8 agree. Shach 189:20 holds that this pattern is established even according to Shmuel without seeing on the 18th for each series to create this pattern.</ref>
#In fact, if a woman has a alternating pattern switching between the 15th of the month and the 16th, by seeing this switch 3 times, which is altogether 6 periods, she establishes a veset.<ref>Raavad ([http://www.hebrewbooks.org/pdfpager.aspx?req=8785&st=&pgnum=51 Baalei Hanefesh p. 53]), Taz 189:10, Shach 189:21. See there in Raavad who treats this as two separate vestot, while the Shach treats it as single cyclical pattern.</ref>

====Increasing or decreasing intervals====

#If a woman sees for a certain intervals that are increasing over time that establishes a veset. There is a dispute if three or four times is necessary to establish a veset. For example, if she sees after 30 days, then after 31, then after 32, the woman would have to consider herself as having a veset but also be strict as though she didn't have a veset.<ref>The Gemara Niddah 64a records a dispute between Rav and Shmuel regarding an increasing veset of days during the month. Rav holds that it is established with three times and Shmuel holds it is established with four times since you need four times in order to establish three increases. Tosfot s.v. itmar extends this idea to increasing intervals. The opinion of Tosfot is codified by Tur and Shulchan Aruch YD 189:5. The Shach 189:6 explains that to establish a veset of increasing intervals for Rav it would take seeing four times which is equal to three intervals and according to Shmuel seeing five times which is equal to four intervals. Taz 189:6 agrees. Shulchan Aruch 189:7 rules that we're strict for both the opinion of Rav and Shmuel. Shoshanat Haa'makim 7:2b agrees</ref>
#Increasing intervals can be established whether they increase by one day at a time or multiple days as long as it is consistent. <ref>Rashba (Mishmeret Habayit 11b), Maggid Mishna (Isurei Biyah 8:6), Shulchan Aruch 189:5, Shach 189:11</ref> However, intervals that progressively increase (e.g. 30, 31, 33, 36) isn't considered a halachic pattern to create a veset.<ref>Shach 189:12</ref>
#A decreasing veset is established just like an increasing veset.<ref>Shach 189:9 and Shach 189:68, Shoshanat Haa'makim 7:2b. See Tosfot Niddah 9b s.v. pichta. Sidrei Tahara 189:3 supports the Shach from the Raavad 3:6. The Peleti 189:6 accepts the Raavad's opinion but wonders how it is rational, since eventually the veset should run to the point that she won't see anymore and isn't a natural progression.</ref>

====Veset for Hours====

#If a woman establishes three times that she always starts seeing her period a certain hour of the day but doesn't establish any day for her veset (either by intervals or by of the month), then she is concerned about her regular non-kavuah vestot only for that hour.<ref>The Raavad ([http://www.hebrewbooks.org/pdfpager.aspx?req=8785&st=&pgnum=30 Baalei Hanefesh p. 32]) writes that if a woman has a veset only for a specific hour during the day and not for days that can establish a veset for that hour. Shulchan Aruch 189:3 codifies the opinion of the Raavad. Chavot Daat 189:4 explains that if she doesn’t have a veset for days and does have an established hour, she only needs to keep her non-kavuah vestot during that hour that she has a veset for.</ref>

==Bedika during Veset==

#A kavuah veset requires a bedika during the veset and if she didn’t do one then she is forbidden to her husband until she does a bedika. However, a veset that is not established, after the day passes, doesn’t require a bedika.<ref>Rashba (Torat Habayit 15b), Shulchan Aruch 189:4. Even though Shulchan Aruch YD 184:9 rules like the Rambam, the Shulchan Aruch retracted and held like the Rashba in Shulchan Aruch YD 189:4. 

*Although the Taz 189:5 writes that a veset sheayno kavua only doesn't need require a check in a case where the woman normally has a veset kavua and deviated once but for a woman who never has a veset kavua we would require a check, the Nekudot Hakesef there disagrees and says in all cases a veset kavua doesn't require a check</ref>
#Some poskim hold that no bedika is necessary during a non-established veset (besides the Onah Beynonit which is treated like an established veset).<ref>The Bet Yosef 184:9 explains the Rashba as holding that there's no obligation to do a bedika during a veset sheino kavuah. [http://www.yutorah.org/sidebar/lecture.cfm/868467/rabbi-mordechai-i-willig/niddah-shiur-50-bedika-during-veset-sheino-kavuah/ Rabbi Mordechai Willig (Niddah Shiur 50, at the end of the shiur] and notes to The Laws and Concepts of Niddah by Rabbi Zvi Sobolofsky pg. 314) holds like this opinion. see there pg. 226</ref> Other poskim hold that initially a woman should do a bedika.<ref>Badei Hashulchan 184:58 is strict if possible. The Laws of Niddah v. 1 p. 279 writes that a woman should do a bedika during a veset sheino kavuah and that's the minhag.</ref>

===How does she Check?===

#She must conduct a full internal check, as she does for a hefsek tahara and during her 7 clean days.<ref>Pitchei Teshuva 184:16 quoting the Chavot Daat, Taharat Habayit 1:3:2, Shoshanat Ha'amakim 7:9 </ref>
#This bedika can be performed at night.<ref>Badei Hashulchan 184:53 writes that you can do this check at night, even though the Rama in Siman 196 says ideally we should not to look at bedikot at night, that is only for the seven clean days where she has been nidda to this point. </ref>
#A woman with an irregular cycle should not sit in a bath or go swimming at her onah benonit, nor should a woman with a regular cycle on her anticipated day, since she is likely to have her period on that day, she must avoid activities that can wash away a possible discharge of blood without her knowing.<ref>Taharat habayit 1:3:4, Shu"t Yabea omer YD 6:16:5, Shoshanat Ha'amakim 7:11, Badei Hashulchan 184:55 </ref> A shower is permitted but she shouldn't wash that area. If she did take a bath or wash inside, she is still permitted to her husband after the day is over if she checked afterwards. <ref>Taharat habayit 1:3:4, Shu"t Yabea omer YD 6:16:5, Shoshanat Ha'amakim 7:11. </ref>

===How many times does she have to do a bedika?===

#Many poskim hold that ideally she should do a bedika in the beginning and the end of the veset.<ref>Chavot Daat 184:9 holds that she needs to have a moch dachuk the entire veset. Kitzur Shulchan Aruch 154:6 agrees. However, the Tosefta (Niddah 9:2) states that a women should do two bedikot during the veset. The Gra's emendation of the Tosefta is that she only needs to check once during the veset. [http://www.hebrewbooks.org/pdfpager.aspx?req=14334&pgnum=231 Chazon Ish YD 80:20-22] holds that ideally she should do a bedika once at the beginning and once at the end of the veset. Taharat Habayit v. 1 p. 127, Shoshanat Ha'amakim 7:9, Badei Hashulchan 184:54, and The Laws of Niddah v. 1 p. 136 agree. Igrot Moshe YD 3:48 writes that within the veset the women should check herself a few times. </ref>

==How to Uproot a Veset==

#A veset kavuah is uprooted only after missing it three times, while a non-kavuah veset is uprooted with one time.<ref>Rav Papa in Niddah 64a says that a non-kavuah veset is established and removed with one time. However, a kavuah veset the Mishna 63b says takes 3 times to establish and remove. Tur and Shulchan Aruch 189:2 codify this.</ref>
#If she has a veset kavua to see every 20 days, and one time sees after 30 instead, she needs to be concerned about 20 days after that as kavua, and if she doesn't see at 20, then 30 as ayno kavua (meaning ten days after 20). If she then sees on that day 30, she needs to be concerned for both of those days on the next cycle once again. If she sees on 30 a third time, day 30 becomes the new veset kavua. If after one or 2 deviations from 20 to 30, she then sees 20 again, that becomes kavua again and 30 goes away. <ref>Shulchan Aruch 189:14 </ref>

===A Non-established Veset===

#A non-established veset (veset sheino kavuah) is uprooted if she missed seeing blood once<ref>Gemara Niddah 64a establishes that she only needs to uproot it once. Shulchan Aruch 189:2 codifies this.</ref> and even if she forgot and didn't do a bedika.<ref>[http://www.hebrewbooks.org/pdfpager.aspx?req=40885&st=&pgnum=435 Ramban (Hilchot Niddah 5:19)], The Laws of Niddah v. 1 p. 325</ref>

===An Established Veset===

#To uproot a veset kavuah the following conditions need to be met:
##The day of the veset needs to pass three times without seeing blood and she needs to do a bedika during the veset. <ref>Raavad ([http://www.hebrewbooks.org/pdfpager.aspx?req=8785&st=&pgnum=45 Shaar Tikkun Havestot 2 p. 47]), [http://www.hebrewbooks.org/pdfpager.aspx?req=40885&st=&pgnum=435 Ramban (Hilchot Niddah 5:19)], Chavot Daat 189:10, The Laws of Niddah v. 1 p. 325</ref>
##A veset kavuah is only uprooted if it is replaced with another veset. If she missed 3 times on different days and doesn't establish a veset, practically she doesn't need to be concerned about veset but if she sees on it once it returns.<ref>Shulchan Aruch YD 189:15-6. The [http://www.hebrewbooks.org/pdfpager.aspx?req=8785&st=&pgnum=32 Raavad (Shaar Tikkun Vestot p. 34)] writes that a veset is only completely uprooted if it is replaced by another veset. If she missed 3 times practically she isn't concerned for the veset but unless she establishes a new veset if she sees on the old veset once, that veset returns. This is view of the Tur and Bet Yosef 189:15. The Shulchan Aruch 189:16 clarifies that this applies both to a haflagah and a veset hachodesh. The Badei Hashulchan 189:145, Laws of Niddah v. 1 p. 324, and Darkei Tahara p. 72 completely accept Shulchan Aruch.

*However, the Taz 189:28 points out that the Ramban might not accept this halacha. The Sidrei Tahara 189:19 explains that the [http://www.hebrewbooks.org/pdfpager.aspx?req=40885&st=&pgnum=435 Ramban (Hilchot Niddah 6:5)] in fact holds that if she saw on 3 different days then the veset is uprooted completely and will never return. Nonetheless he accepts the ruling of Shulchan Aruch. Simla 189:33 disagrees with Shulchan Aruch based on the Ramban and Rashi. Rav Mordechai Willig (Am Mordechai on Shulchan Aruch p. 127) agrees and suggests that even the Raavad doesn't hold like the Tur and Shulchan Aruch understood him. See there.</ref>

==Seeing Earlier than the Veset==

#Most poskim hold that if a woman saw blood before her veset and continued to see blood during her veset that blood doesn't further establish the veset but also doesn't uproot it. <ref>[http://www.hebrewbooks.org/pdfpager.aspx?req=8339&st=&pgnum=31 Shaarei Tohar 4:21] writes that a continuation of a flow also uproots a veset just like it isn’t sufficient to establish a veset. Rabbi Willig (Am Mordechai on Shulchan Aruch p. 128) prefers this opinion. However, Igrot Moshe YD 1:122 assumes that if a woman continues to see during her veset that doesn’t establish but also doesn’t uproot the veset. Minchat Yitzchak 8:74 agrees based on the Chavot Daat 189:7. Badei Hashulchan 189:99 and Shevet Halevi 5:107:13 are also strict.</ref>

===Veset Hachodesh===

#For a veset hachodesh, seeing an earlier day during the month doesn't uproot the veset. It isn't uprooted until that day of the veset hachodesh comes and passes without seeing blood.<ref>Ramban Hilchot Niddah 5:22, Tur 189:13(5), Bet Yosef 189:13(2) s.v. v'im tomar, Rama 189:2, Bach 189:15, Perisha 189:28, Taz 189:18, Shach 189:31</ref>

===Veset Haflagah===

#For a veset haflagah, there is a dispute whether the shorter interval uproots a longer interval. Many poskim hold it doesn't uproot it.<ref>Bet Yosef 189:13 and Darkei Moshe 189:1 very clearly imply that a shorter period doesn't uproot a longer interval. This is also the opinion of the Taz 189:18, Torat Hashlamim 189:22, and [http://www.hebrewbooks.org/pdfpager.aspx?req=36277&st=&pgnum=124 Beit Meir 189:13]. On the other extreme, the Shach 189:31 holds that a shorter interval uproots an earlier one. Perisha 189:28 fundamentally agrees with the Shach. [http://www.yutorah.org/sidebar/lecture.cfm/869021/rabbi-mordechai-i-willig/niddah-shiur-54-short-veset-uprooting-longer-missed-veset-kavuah-3x/ Rabbi Mordechai Willig (Niddah Shiur 54)] holds like the Shach. Badei Hashulchan 189:141 agrees with the Shulchan Aruch Harav who explains that even according to the Shach the shorter interval doesn't completely uproot the longer interval forever. It only makes it so don't have to be concerned with it but if it returns once then it is considered a veset.

*A compromise opinion is that of the Bach 189:16 s.v. vharav who holds that it isn't uprooted but the haflagah is only counted from the last time she saw.
*Badei Hashulchan (Tziyunim 132) writes that we don’t hold like the Shach that a shorter interval uproots a longer one. Shevet Halevi 2:81 and 5:107 doesn't hold like the Shach in most cases.</ref>
#If a woman saw prior to her veset, the next haflagah interval is counted from that time she just saw and she doesn't need to worry about the veset as it fell out from the last interval. For example, if a woman saw on the 1st and 20th of Nissan, her haflagah (20 days) lands on the 9th of Iyar. But if she sees earlier on the 1st of Iyar she doesn't have to be to concerned about the 9th of Iyar since the new haflagah is calculated from the last period. Therefore, her veset haflagah would be the 12th of Iyar and the 20th of Iyar. <ref>Ramban (Hilchot Niddah 5:22) writes that if a woman sees on the 1st and 20th of Nissan and didn't see on the 1st of Iyar she's concerned about the 9th of Iyar because of the haflagah of 20 days. Bet Yosef 189:13 infers that if she did see on the 1st of Iyar she wouldn't be concerned about the 9th of Iyar. The Darkei Moshe 189:1 argues that the Ramban was giving a unique case but the halacha is that she should be concerned for the 9th of Iyar whether or not she saw on the 1st of Iyar. The Rama 189:13 rules according to his opinion in the Darkei Moshe. While the Taz 189:19 defends the position of the Rama, the Shach 189:31 strongly disagree because once she sees for a shorter interval of 12 days she uprooted her interval of 20 days. Perisha 189:28 agrees with Shach. Even if one disagrees with the Shach, another reason to disagree with the Taz is that we restart haflagah count from the last time she saw (Bach 189:16, Sidrei Tahara 189:14, and [http://www.hebrewbooks.org/pdfpager.aspx?req=36277&st=&pgnum=124 Beit Meir 189:13]). Badei HaShulchan 189:106 is lenient but adds that one who is strict for the Rama 189:13 and Taz 189:19 should be blessed.</ref>

===Onah Beynonit===

#If a woman saw before the 30th day she doesn't need to worry about the original 30th day and just recalculates the Onah Beynonit from the last time she saw. For example, if a woman saw on the 20th day after her last period she doesn't need to be concerned about the Onah Beynonit from her last interval which would land 10 days after her period (which could be her tevilah night). Rather the Onah Beynonit is reset and she is concerned for the 30th day from her last period.<ref>Bach 189:16, Chavot Daat 189:13, Rabbi Akiva Eiger 189:3, Pitchei Teshuva 189:10 citing Chavot Daat 189:13, and Sidrei Tahara 189:13 all hold that the Onah Beynonit is interrupted by an earlier period and is recalculated from the time of the last period. This is unlike the position of the Taz 189:17 who says that the Onah Beynonit is always established and remains in place even if she sees earlier..</ref>

==When is the veset?==

#Most poskim hold that all calculations are based on viewing the day from sunrise to sunset and the night from sunset to sunrise.<ref>Pitchei Teshuva 184:10, Sidrei Tahara 184:4, Taharat Habayit v. 1 p. 59-60, Shoshanat Ha'amakim 7:7</ref>

==How Long is a Veset?==

#Some Ashkenazic poskim consider a veset 24 hours, the time period when she expects to see blood and also the time period beforehand.<ref>Rav Moshe Feinstein (Igrot Moshe 3:48) is strict for the Or Zaruah. Badei Hashulchan 189:7 is strict for the Or Zaruah.</ref> Others are lenient.<ref>Rav Hershel Schachter (notes to The Laws and Concepts of Niddah by Rabbi Zvi Sobolofsky pg. 308), [http://www.yutorah.org/lectures/lecture.cfm/867643/Rabbi%20Mordechai%20I.%20Willig/Niddah%20Shiur%2045%20-%20Timing%20of%20Avi'asaf,%20Veset%20Or%20Zaruah Rabbi Mordechai Willig (Niddah shiur 45 min 35-41)] holds that we can be lenient against the Or Zaruah since that is the opinion of the Shulchan Aruch, Rama, Taz 184:2, and Chavot Daat (quoted in Pitchei Teshuva 184:7). Also, even the Shach 184:7, who is concerned for the Or Zaruah holds that it only applies if she has a fixed veset but since most women don't have that we can be lenient.</ref> Sephardim are lenient.<ref> Taharat Habayit v. 1 pp. 55-58 holds that Sephardim should follow Shulchan Aruch and don't need to follow the Or Zaruah unlike the Ben Ish Chai (Tzav no. 1). Shoshanat Ha'amakim 7:7 agrees. Moroccans are also lenient (Magen Avot YD p. 128).</ref>
#If a woman sees for several days we still calculate the veset based on the initial seeing of blood.<ref>
*The Raavad (Baalei Hanefesh cited by Bet Yosef 184:5) writes that if a woman always sees blood at night and a bit into the day her veset is established as that night as well as the time that it would extend into the day. The Bet Yosef 184:5 writes that there three opinions about this case whether only the night is established, or both the night and the day, or the night and the hour in the day during which she always sees. Shulchan Aruch 184:5 follows the Raavad.
*The Raavad (Baalei Hanefesh cited by Bet Yosef 184:6) writes that if a women sees for a few days we look at the entirety of the time she would see as a veset. However, the Rosh (Niddah 9:3) argues that only the time when she initially sees is established as a veset. Shulchan Aruch 184:6 follows the Rosh. The Derisha 184:5 clarifies that the difference between the cases is if she sees for a short period of time it is considered part of the original veset, however, if she sees for several days they aren't included in the original veset and the veset is exclusively established by the original seeing. The Taz 184:9 agrees with the Derisha. Taharat Habayit v. 1 p. 68 follows Shulchan Aruch.
*The Chavot Daat 184:7 writes that if she stopped seeing for some time and then continues to see then the next day is also considered for the veset. The Pardes Rimonim (184 Shach 16) and Taharat Habayit v. 1 p. 69 disagree.</ref>

==What is Forbidden during the Veset?==

#Most poskim hold that really the only activity that is forbidden during a veset is for the couple to be together. However, one who is stringent to avoid any affectionate touch, hugging and kissing will be blessed.<ref>Shoshanat Ha'amakim 7:8. Shulchan Aruch YD 184:2 writes that only being together is forbidden. Rama 184:10 agrees. See Chatom Sofer YD 2:170 who provides a rationale for the Shulchan Aruch. Pitchei Teshuva 184:2 writes that if a couple does not separate, both the husband and wife would require an atonement. </ref> Some poskim hold that hugging and kissing are forbidden.<ref>Trumat Hadeshen 250, Taz 184:3. Badei Hashulchan 189:14 writes that the primary halacha is that we follow the Shulchan Aruch, however, someone who is strict will be blessed. </ref>
#It is praiseworthy for the couple not to sleep in the same bed during the veset. <ref>Badei Hashulchan 184:14, Shoshanat Ha'amakim 7:8, Taharat Habayit v. 1, p. 67. Taharat Habayit forbids sleeping together even if they do not engage in tashmish, which is forbidden, as she might see blood while she's sleeping. [http://www.yutorah.org/sidebar/lecture.cfm/868467/rabbi-mordechai-i-willig/niddah-shiur-50-bedika-during-veset-sheino-kavuah/ Rav Mordechai Willig (Niddah Shiur 50 at the end)] agrees with this stringency.</ref>
#However, the other [[harchakot]] (not including hugging and kissing mentioned above) which are forbidden when a woman is a niddah are not forbidden during the veset.<ref>Shulchan Aruch 184:2, Badei Hashulchan 184:14, Shoshanat Ha'amakim 7:8</ref>
#A woman does not need to wear white undergarments on the night of her veset.<ref>Shoshanat Ha'amakim 7:10</ref>
#If the veset period falls out on the tevilah night many poskim hold that the veset remains in place and she is forbidden to her husband.<ref>Pitchei Teshuva YD 184:22 quoting the Chatom Sofer 170, Chavot Daat 184:13, and Sidrei Tahara 184:14 hold that the veset is forbidden even on the tevilah night. However, the Pitchei Teshuva also quotes the Knesset Yechezkel who is lenient. See also Torat Hashlamim 187:29 who is in favor of the lenient side. Rav Ovadia Yosef in Taharat Habayit v. 1 p. 103 rules that for a non-established veset one could be lenient but not for an established veset.</ref>

===If Her Husband is Travelling===

#A husband has an obligation to be with his wife before he goes away. This obligation applies even at her veset.<ref>Shulchan Aruch 184:9 </ref> Some poskim say that this includes having marital relations.<ref>Shulchan Aruch 184:9</ref>Some poskim say that relations are not permitted, and they should only hug and kiss if it is the time of her veset.<ref>Rama 184:9 says that some poskim allow relations but it is better to be strict. Shach 184:27 writes that even though he said earlier 184:6 that you should try to avoid hugging and kissing at the veset, when the husband is travelling you should hug and kiss.</ref>
#If he is travelling for a mitzva, this is not required.<ref>Rama 184:9</ref>
#This only applies if the husband is travelling, and not if the wife is travelling.<ref>Badei Hashulchan 184:71 </ref>

==Veset for a Pregnant or Nursing Woman==

#Some poskim held that if a woman knows she's pregnant because of a pregnancy test she doesn't need to be concerned for veset as long as she doesn't have a period. Most poskim hold that a pregnant woman is concerned for her veset until after 90 days of pregnancy.<ref>*The Gemara Niddah 9a states that a pregnant woman who didn't do a bedika on her veset is still tehora. The Rosh (Niddah 1:4) learns from here that a pregnant woman doesn't need to be concerned for her veset or do a bedika. The Tur 184:7 and Rabbenu Yerucham (cited by Bet Yosef 184:7) apply this equally to a nursing woman based on the gemara Niddah 11a.
*For this halacha the gemara Niddah 8b says that vestot are only pushed aside after 90 days of pregnancy. The Rashba ([http://www.hebrewbooks.org/pdfpager.aspx?req=8922&st=&pgnum=362 Torat Habayit 12b]) cites a dispute between the Raavad and Baal Hameor if vestot are only pushed aside if she doesn't see blood for 90 days after 90 days of pregnancy. The Rashba sides with the opinion of the Raavad that immediately after 90 days of pregnancy she doesn't have to be concerned about a veset. The Shulchan Aruch 189:33 agrees.
*The Rashba ([http://www.hebrewbooks.org/pdfpager.aspx?req=8922&st=&pgnum=361 Torat Habayit 12a]) writes that if a woman sees during her pregnancy we look at it as an anomaly and it doesn't even become a non-established veset. The Raavad disagrees and considers periods during pregnancy to create a non-established veset. The Rashba concludes that one should be strict for the Raavad. Shulchan Aruch 189:33 follows the Raavad and rules that a pregnant woman after 90 days of pregnancy create an established veset but if she sees she does have to be concerned for a non-established veset. Additionally, Shulchan Aruch 189:34 rules that she doesn't need to be concerned about her previous veset during pregnancy after 90 days. The Sidrei Tahara 189:36 clarifies that she doesn't need to be concerned Onah Beynonit after 90 days of pregnancy. The Pri Deah (Turi Kesef 189:50), however, cites and supports the Maharam Padua who holds that Onah Beynonit exists during pregnancy.
*Rav Moshe Feinstein (Igrot Moshe YD 3:52) writes that nowadays since the overwhelming majority of pregnant women don't get their period they do not have to be concerned for a veset after they took a pregnancy test and know they are pregnant. In a later response, Igrot Moshe YD 4:17(1) concludes that one should be strict. See the editor's addition to Igrot Moshe there (which was not written by Rav Moshe Feinstein). Shevet Halevi 3:114, Mishneh Halachot 5:148, and Taharat Habayit v. 1 p. 80 disagree with Rav Moshe's leniency. The Laws of Niddah v. 1 p. 371 writes that most poskim don't accept Rav Moshe's leniency.
*[http://www.yutorah.org/sidebar/lecture.cfm/869780/rabbi-mordechai-i-willig/niddah-shiur-61-veset-during-pregnancy-and-nursing/ Rav Mordechai Willig (Niddah Shiur 61, min 39-41)] is machmir to keep vestot during pregnancy and to be poresh and do bedika on Onah Beynonit.</ref>
##According to those who are strict, if the woman didn't have an established veset, according to Ashkenazim, if she doesn't actually see any blood then she only needs to be concerned for her vestot for the first time. All agree that if she's actually seeing blood then she does need to be concerned for her veset as though it was a non-established veset.<ref>[http://www.yutorah.org/sidebar/lecture.cfm/869780/rabbi-mordechai-i-willig/niddah-shiur-61-veset-during-pregnancy-and-nursing/ Rav Mordechai Willig (Niddah Shiur 61, min 39-41)] explained that if she doesn't see during pregnancy these vestot will only exist one time if she doesn't have an established veset.</ref>
##According to Sephardim, if a woman doesn’t have a veset she has to be concerned for her veset hachodesh, veset haflagah and onah beynonit the first month. Afterwards she only has to be concerned for the onah beynonit for the next two months, which are day 60 and day 90.<ref>The reason to be concerned for day 60 and 90 even though she didn't see on day 30 is because the Bet Yosef 189:15's opinion is that you can count another onah beynonit from a day on which you were supposed to see. That phantom period counts as the beginning of the next cycle. The Shach 189:45 along with the Bach and Maharshal cited by Taz 189:31 argue that this is incorrect. In fact this seems to be the exact dispute between Rav Papa and Rav Huna in Niddah 39b. However, see Taz 189:31's defense of Bet Yosef. Also see Maharam Niddah 64a s.v. eima who explains Rashi along these lines. See also the Pri Deah Turei Kesef 189:31 who explains the Bet Yosef in this manner.

*Rav Mordechai Eliyahu in Darkei Tahara pp. 83-84 and Taharat Yakov p. 23 accept the opinion of the Bet Yosef specifically with respect to the Onah Beynonit that a woman would check on days 60 and 90 after becoming pregnant. However, Badei Hashulchan 189:153 and [http://www.yutorah.org/sidebar/lecture.cfm/869780/rabbi-mordechai-i-willig/niddah-shiur-61-veset-during-pregnancy-and-nursing/ Rav Mordechai Willig (Niddah Shiur 61, min 39-41)] agree with the Shach.</ref>
##If a woman had a veset kavuah of haflagah she only has to be concerned for that the first month and isn’t concerned until she actually sees again.<ref>Darkei Tahara p. 83 explains that she doesn't have to be concerned for a haflagah kavuah after the first month because a haflagah is only counted from actually seeing a period and not from the time she should have seen. This is the opinion of the Shach 189:45, Maharshal cited by Taz 189:31, and Aruch Hashulchan 189:42. </ref>
##If a woman had a veset kavuah for the chodesh she is concerned for the first three months of pregnancy.<ref>Tur and Shulchan Aruch 189:16, Maharshal cited by Taz 189:31, Shach 189:45, Darkei Tahara p. 83. The explanation is that since the veset is established by the calendaric date there is a concern that she will see then even though she didn't see anything the previous month. It is unlike other expected periods that depend on a time interval which according to some poskim don't apply when she didn't see anything the previous month.</ref>
#A post-partum woman whether she is nursing or not needs to be concerned about vestot if she does see her period. That is, she needs to be concerned about a non-established veset, establishing a veset, and about a previous veset.<ref>The gemara Niddah 9a treats a post-partum woman as someone who isn't supposed to see her period for 24 months. Based on the Rashba ([http://www.hebrewbooks.org/pdfpager.aspx?req=8922&st=&pgnum=363 Torat Habayit 13a]) this has relevance to not being concerned about veset. The Shulchan Aruch 189:33 rules that a woman who gave birth doesn't establish a veset for 24 months whether or not she is actually nursing, but should be concerned for a non-established veset. The Shulchan Aruch 189:34 also rules that a woman who gave birth for 24 month doesn't need to be concerned for her old veset. Nonetheless, Igrot Moshe YD 3:52 rules that since nowadays women do see their period within 24 months of birth we have to be concerned for a veset during that time. This is also the opinion of Taharat Habayit v. 1 p. 85. Laws of Niddah v. 1 p. 376 writes that many poskim agree.</ref>
#The blood accompanying childbirth has no relevance to her veset, neither to establish a onah beynonit or a beginning of the interval to set when she'll bleed next. Until she menstruates once after childbirth there is no concern of veset.<ref>The Laws of Niddah v. 1 p. 375, Shoshanat Ha'amakim 8:2. Badei Hashulchan 189:33 s.v. shetireh writes that blood of childbirth is certainly different than niddah blood, however, he is unsure when the consider the blood accompanying the childbirth to have ended. </ref>

===24 Months after Childbirth===

#If a woman began menstruating before 24 months, according to many poskim her old veset applies and she can create a new established veset or a non-established veset. During that time she can't uproot an old veset by seeing on other times or by establishing a new established veset. <ref>The Laws of Niddah v. 1 p. 376-7 clarifies that considering the period of 24 months after childbirth to be a time when she might see her period is only a chumra but it can't be used to uproot an old veset. However, if she did menstruate before 24 months then after 24 months there is no new concern immediately upon the conclusion of 24 months. </ref>
#However, if a woman didn't begin menstruating before 24 months after childbirth her old vestot return at that time.<ref>Shulchan Aruch 189:34</ref> If she had a veset haflagah it only begins to apply after she sees once.<ref>Shulchan Aruch 189:34</ref> If she had a veset hachodesh according to some it applies immediately after 24 months and according to others it applies only if she saw once.<ref>Shulchan Aruch 189:34 like the opinion of the Rashba holds that a veset hachodesh returns immediately. However, the Shach 189:75 quotes the Raavad and Ramban who argue that even veset hachodesh doesn't return without first seeing once. The Laws of Niddah v. 1 p. 377 quotes both opinions.</ref> A woman who didn't have a veset is concerned about a onah beynonit only once she sees once.<ref>The Laws of Niddah v. 1 p. 378 based on Shulchan Aruch 189:34 as onah beynonit is like haflagah that it can't be established with less than 2 periods.</ref> A non-established veset according to many poskim it doesn't return.<ref>Pitchei Teshuva 189:32 quotes the Nodeh Beyehuda 2:86 who says that the veset sheino kavuah doesn’t return. However, the Lechem Vsimla 189:57 argues. The Laws of Niddah v. 1 p. 378 is lenient, while the Badei Hashulchan 189:349 is strict.</ref>

==Elderly Women==

#Certain laws of veset apply specifically to an elderly woman. The halacha's definition is once she is old enough that an average woman could be called grandmother by a stranger and she wouldn't mind. <ref>The gemara Niddah 9a cites a dispute when a woman is considered elderly for this topic. Either it depends on when society calls women old or when she wouldn't be embarrassed or mind being called mother. The Rambam (Isurei Biyah 9:5) and Rashba ([http://www.hebrewbooks.org/pdfpager.aspx?req=8922&st=&pgnum=356 Torat Habayit Hakatzar 9b]) hold that it depends on when she doesn't mind being called mother. Tosfot 9b. s.v. kol clarifies that her status depends on when a regular women wouldn't be embarrassed or mind being called mother and not her personal preference. Shulchan Aruch 189:29 rules that once she is old enough to be called mother and not care she is considered elderly for this halacha. The Badei Hashulchan 189:320 and Taharat Habayit v. 1 p. 86 write that the halacha today depends on whether she minds being called grandmother today and not mother.</ref> The poskim don't give a clear ruling as to when a woman is considered an elderly woman. A woman in her mid-sixties is considered in this category.<ref>The Laws of Niddah v. 1 p. 379 writes that women would mind being called "old" when they are in their fifties even though that is the average age of menopause. He adds that in the mid-sixties certainly a woman should be considered elderly. See Taharat Habayit v. 1 p. 86-7 for a range of ages when potentially a woman could begin to be considered elderly between 48 and 65.</ref>
#The laws of an older woman described earlier for the purposes of veset don't have any relevance to niddah. Anytime a woman sees blood she is a Niddah. Nonetheless, once she stops seeing any blood for 90 days it is unlikely that she's going to she her period and she doesn't need to observe her veset days. If she sees blood afterwards she is certainly a niddah and needs to purify from that, but she doesn't need to observe her old veset day or any non-established veset to anticipate another period. However, if she sees again 3 times then the break of 90 days is considered an aberration and she has to observe her veset day.<ref>Rabbi Eliezer in the Mishna Niddah 7a states that an elderly woman who didn't see for 90 days is unlikely to see again for purposes of Taharot. The Rashba ([http://www.hebrewbooks.org/pdfpager.aspx?req=8922&st=&pgnum=356 Torat Habayit Hakatzar 9b]) applies these laws to veset and states that an elderly woman who didn't see for 90 days doesn't need to be concerned for her previous veset. Shulchan Aruch YD 189:28 rules that an elderly woman who didn't see for 90 days doesn't need to be concerned for her previous veset. The Rama 189:28 adds that she doesn't need to be concerned for her veset sheino kavuah either.</ref>

==Links==

*[https://www.yutorah.org/lectures/lecture.cfm/802945/rabbi-zvi-sobolofsky/taharas-hamishpacha-shovavim-part-2-harchakot-vestot-tevilah/ Harchakot, Vestot, Tevilah by Rabbi Zvi Sobolofsky]

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

Veset

2025-03-05T23:14:21Z

Mpg613: made corrections of halacha (which was סותם like a minority opinion without a legitimate source), and added sources

After the woman went to the mikveh and has not yet seen any blood there is time when she is expecting her next period during which she is forbidden to her husband. That day when she is considered to be expecting her period is called a [[Veset]] (plural: vestot). If it is established as a pattern (veset kavuah) it is treated more seriously, while if that day isn't established in some pattern there are a few days on which she is considered to be anticipating her period (veset sheino kavuah).<ref>The Gemara in Masechet Shevuot 18b establishes the requirement for a husband and wife to abstain from intimacy at certain times when the onset of the wife’s menstrual flow is anticipated. based on the pasuk (Vayikra 15:31), “Ve’hizartem Et Beneh Yisrael Mi’tum’atam” (“You shall separate the Israelites from their impurity”). The Gemara explained this verse to mean that one must separate from his wife on the occasions when she is prone to becoming impure. Even though no blood has been sighted, and, as such, the wife is still Tehora, the couple may not engage in intimacy, given the likelihood of the wife’s becoming Nidda during these periods.</ref>
==A Woman without an Established Veset Pattern==
[[File:Veset.jpg|thumb|Onah Beynonit on ל, Chodesh on א, and Haflagah of 33 on ג]]

#Most women today don't see their period in a regular pattern. If that is the case, there are 3 concerns of veset that apply to such a woman: Onah Beynonit (regular period), Chodesh (monthly pattern), and Haflagah (interval pattern). Each of these apply from the last time she saw her period.

===Onah Beynonit===

#A woman who doesn't have a fixed veset (established with 3 times), which is very common, has to observe a veset on the 30th day from her last period and that is called an Onah Beynonit.<ref>*Rashi Niddah 15a s.v. Bitoch explains that a woman is concerned about a 30 day veset since by default that's when a woman sees her period. The Ramban (Chiddushim 15a s.v. vehu) supports this opinion from the Yerushalmi Niddah 2:4. The Rashba ([http://www.hebrewbooks.org/pdfpager.aspx?req=8922&st=&pgnum=367 Torat Habayit 15a]) based on Rashi writes that any woman who doesn't have a fixed veset needs to be concerned about the Onah Beynonit. The Ran Shevuot 4b-5a s.v. garsinan understood Rashi that there's an Onah Beynonit even if a woman has a fixed veset but argues that the concern of Onah Beynonit should only exist if she doesn't have a fixed veset. The idea of an Onah Beynonit is codified by the Tur and Shulchan Aruch 189:1.
*The Shach 189:30 quotes many rishonim who don't quote the concept of Onah Beynonit. Furthermore, he concludes the Onah Beynonit will almost always fall out at the same time as the veset hachodesh. Sidrei Tahara 189:12 offers a few cases where they don't align. The Chacham Tzvi 114 argues with the Shach and defends Shulchan Aruch. Pri Deah (Siftei Levi 189:30) writes that the majority of poskim do not hold like the Shach. Chochmat Adam 112:5 is strict for the Shach and Shulchan Aruch.</ref>
#Some poskim also count the 31st day as the Onah Beynonit.<ref>The Chavot Daat 189:12 doesn't accept the Shach's major premise but accepts another aspect of his approach which is that the Oneh Beynonit isn't on the 30th day as is the opinion of Shulchan Aruch but that it is the 31st day. [https://www.sefaria.org/Kitzur_Shulchan_Arukh.155.3?lang=bi Kitzur Shulchan Aruch 155:3] adopts the opinion of the Chavot Daat to calculate the Onah Beynonit as the 31st day exclusively. Rav Hershel Schachter (notes to Laws and Concepts of Niddah by Rabbi Zvi Sobolofsky page 308) says to be machmir to separate on both days 30 and 31. Badei Hashulchan 189:8 writes that one should be strict to separate on day 30 and day 31, except in an extenuating circumstances in which case one should be strict only for day 30.</ref> Sephardim aren't concerned for this opinion.<ref>Rav Ovadia Yosef in Taharat Habayit v. 1 p. 77 accepts Shulchan Aruch that the Onah Beynonit is the 30th day. Rabbi Lehbar ([https://hebrewbooks.org/pdfpager.aspx?req=51340&st=&pgnum=150&hilite= Magen Avot YD p. 130]) writes that Moroccans also keep the 30th day.</ref>
#If a woman always sees past the 30th day some poskim believe that she doesn't need to worry about the Onah Beynonit. However, many poskim hold that she still needs to worry about her Onah Beynonit.<ref>The [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=8158#p=118&fitMode=fitwidth&hlts=&ocr=%D7%90%D7%A9%D7%94%20%D7%A9%D7%94%D7%99%D7%90%20%D7%A8%D7%95%D7%90%D7%94%20%D7%AA%D7%9E%D7%99%D7%93 Taharat Yisrael 186:13] writes that once a woman always sees past the 30th day we can establish her as having a pattern of not seeing before then. If so, she doesn't need to be concerned about the Onah Beynonit on the 30th day. This idea is also found in the [https://www.sefaria.org/Terumat_HaDeshen%2C_Part_I.247?lang=bi Trumat Hadeshen 247] and [https://turshulchanarukh.alhatorah.org/Full/Yoreh_Deah/186/3#e0n6 Shulchan Aruch YD 186:3]. See also [https://www.sefaria.org/Ritva_on_Niddah.15a.3?lang=bi Ritva Niddah 15a s.v. amar rabbi shimon]. Rav Moshe Feinstein ([https://hebrewbooks.org/pdfpager.aspx?req=919&pgnum=129 Igrot Moshe YD 2:72]), Rav Ovadia Yosef (Taharat Habayit v. 1 p. 150), and [http://www.yutorah.org/sidebar/lecture.cfm/868501/rabbi-mordechai-i-willig/niddah-shiur-51-negative-veset-onah-beynonit/ Rabbi Mordechai Willig (Niddah Shiur 51)] accept this leniency. However, many achronim disagree and write that this idea of the Trumat Hadeshen only applies to not having to do a bedika before tashmish but not for the topic of veset. This is the opinion of the Chelkat Yakov 2:74, Minchat Yitzchak 6:82, and Badei Hashulchan 186:25 and 189:4. </ref>

===Veset Hachodesh (Monthly Pattern)===
[[File:Veset short month.jpg|thumb|Beynonit and Chodesh on א, Haflagah of 33 on ד]]

#If a woman doesn't have an established veset, she should mark the day of the month on the Hebrew calendar when she last saw and her veset will be on the same day of the month the next month.<ref>Shulchan Aruch Y.D. 189:6</ref> Whether the veset falls out by night or by the day depends on the last time she saw. If it was by day the veset is by day and if it was by night then the veset is by night.<ref>Shulchan Aruch Y.D. 189:13</ref>
#The veset hachodesh is established from month to month irrelevant of whether the month is 29 or 30 days.<ref>Tosfot Niddah 64a s.v. itmar, Raavad p. 48, Rashba (Torat Habayit 9a), Tur and Shulchan Aruch Y.D. 189:6</ref>
#The veset hachodesh goes by the lunar calendar. The solar calendar is irrelevant.<ref>Shoshanat Ha'amakim 7:4 </ref>

'''Non-Established Veset for the 29th of the Month'''

#If a woman saw on the 29th day of the month she is only concerned for the 29th day of the next month, independent of whether the months are complete or incomplete.<ref>Aruch Hashulchan 189:12 implies this as he writes that there's no concern from the 29th of Adar to the 30th of Nissan even though both are in a sense Erev Rosh Chodesh since they're both not the same day of the month or a Rosh Chodesh.</ref>

'''Non-Established Veset for the 1st of the Month'''

#If a woman saw on the 1st day of the month she is only concerned for the 1st day of the next month, independent of whether the months are complete or incomplete.<ref>Badei Hashulchan 189:104, Otzrot Moshe Niddah v. 1 p. 231. Otzrot Moshe explains that if she saw on the 1st of Nissan we're not concerned for the 30th of Nissan, which is the first day of Rosh Chodesh Iyar even though she previously saw on Rosh Chodesh Nissan. This is against the implication of the Aruch Hashulchan 189:12 who holds that a veset can be established from the Rosh Chodesh to Rosh Chodesh even if they're different days of the month.</ref>

'''Non-Established Veset for the 30th of the Month'''

#If a woman saw on the 30th day of the month, if the next month would have 30 days she would be concerned for the 30th day. However, if the next month only has 29 days, which is the usual case, according to some poskim she has a non-established veset on the 29th day of the month, according to others she has a non-established veset on the 1st of the subsequent month, and some say she doesn't have to be concerned at all. [This is based on the usual arrangement of the calendar to have months of alternating lengths of 29 and 30.]<ref>Mishmeret Hatahara v. 1 p. 245-6 quotes that the Aruch Hashulchan 189:12 writes that she is concerned for the 29th since it is erev rosh chodesh. However, the Imrei Avraham 2 argues that we're concerned that since the 30th day of the first month was the first day of rosh chodesh the next period is expected on rosh chodesh even though there's only one day rosh chodesh. Lastly, the Pri Deah (Turei Kesef 189:17) understands the Bach as holding that there's no day to be concerned for since there is no 30th of the month this month. Badei Hashulchan (189:13 Biurim s.v. chosheshet p. 107) agrees that there's no such concept of being concerned for the last day of the month (like the Aruch Hashulchan) and expecting the period on a 29th because of seeing on the 30th last month. Also, there's no concept of being concerned from the 30th to the 1st of the subsequent month just because they're all rosh chodesh (like the Imrei Avraham), until it is a more established veset for rosh chodesh. He says that she should expect on the 30th of the next month. Meaning, if she saw on the 30th of Nissan, she's not concerned for the 29th of Iyar or the 1st of Sivan but is concerned for the 30th of Sivan. Nitai Gavriel 2:94:3 is concerned for both the 30th of the next month and the 1st of the subsequent one. In the footnote he cites Avnei Yishfeh 189 in the name of the Rav Ben Tzion Abba Shaul that she is concerned for anything. Badei Hashulchan cites Shevet Halevi 2:124 as lenient on the 29th. Laws of Niddah (R' Forst, v. 1 p. 300) is lenient.</ref>

'''Established Veset for Rosh Chodesh'''

#In terms of creating a veset with Rosh Chodesh, if a woman saw on three rosh chodesh's she has a veset for rosh chodesh, even if one of them is on the first day of rosh chodesh and the other is on the second day of rosh chodesh. In all of these cases she should keep her veset for two days of rosh chodesh when rosh chodesh is two days. A few examples are if she saw on the:
##1st of Nissan, 30th of Nissan, and 1st of Sivan
##1st of Iyar, 1st of Sivan, and 30th of Sivan
##30th of Nissan, 1st of Sivan, and 30th of Sivan. In all these cases she has established a veset for Rosh Chodesh, since all of the days are Rosh Chodesh.<ref>Badei Hashulchan 189:48 based on the Bach. [https://hebrewbooks.org/pdfpager.aspx?req=46550&st=&pgnum=305 Nitai Gavriel 2:94:4] cites the Bach and then cites the Tehila Ldovid and [https://beta.hebrewbooks.org/pdfpager.aspx?req=8339&pgnum=24 Shaarei Tohar 4:3] who disagree since they weren't all on the same day of the month.</ref>
#If a woman has a veset for Rosh Chodesh on the first day of each month, for example, the 1st of Nissan, the 1st of Iyar, and the 1st of Sivan, then she does not need to be concerned for the first day of rosh chodesh on the 30th.<ref>Badei Hashulchan 189:48 isn't sure about the case where she saw on the 1st of the month for 3 months if she needs to be concerned for the first day of rosh chodesh. In the additions in the back of the sefer he quotes the Piskei Dinim of Tzemech Tzedek as saying she should only be concerned for the first day of the month and not both days of rosh chodesh.</ref>

===Veset Haflagah (Interval Pattern)===
[[Image:Haflagah.jpg|200px|left]]

#If a woman doesn't have an established veset, she should calculate the interval between the last time she saw her period and two times ago.<ref>Shulchan Aruch 189:2</ref> Counting the same number of days from the last period establishes the day of the veset. Whether the veset falls out by night or by the day depends on the last time she saw. If it was by day the veset is by day and if it was by night then the veset is by night.<ref>Pitchei Teshuva 189:9 citing the Nodeh Beyehuda YD 2:83. The Badei Hashulchan 192:92 outlines the two positions regarding this question. The Shulchan Aruch Harav holds that the amount of Onot (12 hour periods) are counted from the last time she saw until this time and then the next veset is expected that number of Onot from her period. For example, if she saw on Sunday day and then again Saturday night 4 weeks later (which is 55 Onot), she would have a veset haflagah on the Shabbat day 4 weeks later (which is also 55 Onot). However, the Nodeh Beyehuda argues that we count the days and only afterwards do we establish which Onah within the day it was, night or day. Therefore, in the above example, she would have her veset haflagah on Motzei Shabbat 4 weeks later.
Therefore, a woman would not establish a veset haflagah kavuah if the 3 intervals aren't in the same Onah. However, regarding a veset sheino kavuah the Badei Hashulchan concludes that the veset is established even if the two periods are in different Onot and we would follow the veset haflagah from the Onah of the last period. </ref>
#A minority opinion holds that unless both the first and second period which create the haflagah interval are both in the day or both by night there is concern of a veset even as a veset sheino kavuah.<ref>Aruch Hashulchan 189:26</ref>

===Uncommon Vestot===

#The woman who sees in increasing intervals or on consecutive days of the month (see below for explanation of these patterns) is only concerned if she saw that 3 times. However, until it is established as a veset a woman who doesn't have a veset doesn't need to be concerned about them.<ref>Shulchan Aruch 189:11</ref>

==A Woman with an Established Veset Pattern==
===Veset Hachodesh (monthly pattern)===

#If a woman sees her period on a certain day on the Hebrew calendar that is called a veset hachodesh.<ref>The Gemara Niddah 39b and 64a both use cases of veset that are tied to the monthly calendar. Tosfot 64a s.v. itmar explains that a veset is established by the Jewish calendar even if some months are 29 days and others are 30. This is also the opinion of the Raavad ([http://www.hebrewbooks.org/pdfpager.aspx?req=8785&st=&pgnum=46 Baalei Hanefesh p. 48] cited by Rashba), Rashba (Taharat Habayit 9a and Mishmeret Habayit 9a), Rambam (Isurei Biyah 8:6), Maggid Mishna (Isurei Biyah 8:6), Tur and Shulchan Aruch 189:6. Even though the Ramban in his Chiddushim 64a questions this approach, in his Hilchot Niddah 5:12 he accepted it.</ref>Thus, if she has her period three consecutive times on the same day of the hebrew month, she has established a regular set cycle and can expect to have her next period on the same day the following month. For example, if she had her period on 26th of Elul, 26th of Tishrei and 26th of Cheshvan, she can expect her next to be on 26th of Kislev.<ref>Shulchan Aruch 189:2, Shoshanat Ha'amakim 7:2c</ref>

====Day of the Week====

#A corollary of the veset of the month is the veset of the day of the week. A woman who usually sees on a day of the week every certain number of weeks creates a veset. For example, if she saw on Sunday and then 29 days later on a Sunday she needs to be concerned about the Sunday after four weeks later. That becomes a veset kavua with three times and is a veset sheino kavuah with one time. <ref>Niddah 11a, Rashba ([http://www.hebrewbooks.org/pdfpager.aspx?req=8922&st=&pgnum=355 Torat Habayit 9a]), Shulchan Aruch YD 189:6</ref> If a veset of the day of the week can be viewed as a veset of haflagah we look at it as a veset of haflagah.<ref>Chavot Daat 189:4 writes that if the veset of the day of the week is established as a haflagah of the same day of the week then it is a veset of haflagah. For example, if a woman saw on 4 Sundays, 3 weeks apart then she has a veset of haflagah of 22 days. However, if she only saw 3 times like that then she only has a veset for every third Sunday. Igrot Moshe YD 1:122 isn't certain that we follow the Chavot Daat where the veset of the day of the week is consistent but is sure that we follow a haflagah if the day of the week is increasing.</ref>

===Veset Haflagah (interval pattern)===

#If a woman sees her period after an interval of a certain number of days that is called a veset haflagah. For example, if she sees every 28 days that is a veset.<ref>Gemara Niddah 63b, Tur and Shulchan YD 184:1</ref>
#The veset is established by seeing 4 periods in between which there are 3 intervals. For example, if she had her period and then had her next period 28 days later for 3 consecutive cycles, she has established a regular pattern and can expect to have her following period 28 days later. <ref>Shulchan Aruch 189:2. Shoshanat Ha'amakim 7:2a. </ref>
#According to some poskim, a haflagah veset is only established if all 4 periods were at night or all were during the day.<ref>See [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=65755#p=337&fitMode=fitwidth&hlts=&ocr= Dor Hamelaktim Nidda vol. 1 pg. 337].</ref> However, others hold that the first period does not need to be in the same ''onah'' (day or night) as the last 3 periods.<ref>See [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=65755#p=337&fitMode=fitwidth&hlts=&ocr= Dor Hamelaktim Nidda vol. 1 pg. 337]-[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=65755#p=338&fitMode=fitwidth&hlts=&ocr= 338].</ref> There's also an opinion that a veset haflagah is counted with ''onot'' (night or day) instead of days.<ref>See [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=65755#p=336&fitMode=fitwidth&hlts=&ocr= Dor Hamelaktim Nidda vol. 1 pg. 336]-[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=65755#p=337&fitMode=fitwidth&hlts=&ocr= 337].</ref>

===Uncommon Vestot===
====Physical Activity Causing a Period====

#A woman who jumps and sees her period each certain number of days after 3 times she establishes a veset for seeing on that day of the interval only when she jumps.<ref>The Gemara 11a quotes a Briatta that states that a veset can't be established based on an unexpected event such as jumping, however, a veset which is a combination of both jumping and days can be established. The Tosfot 11a s.v. elah and Rashba ([http://www.hebrewbooks.org/pdfpager.aspx?req=8922&st=&pgnum=363 Torat Habayit 13a]) maintain that it is impossible to create a veset for jumping alone. However, the Baal Hamaor (cited by the Rashba) and Tur 189:17 argue that the gemara was only offering an explanation of the Briatta but Rav Huna held that jumping alone establishes a veset. Shulchan Aruch 189:17 follows the opinion of the Tosfot. Rama writes that although it cannot establish a veset, it could create a veset sheayno kavua</ref> The period is established after 3 times and before then she is concerned for her regular veset of interval and day of the month.<ref>Shach 189:48, Pri Deah (Siftei Levi 189:48)</ref> The same can be established for a day of the month and jumping.<ref>Shulchan Aruch 189:18</ref>
#If she has an established veset of a combination of jumping and an interval or days of the month she is permitted until the time in the day when she jumps.<ref>Chavot Daat 189:25</ref>

====Indicators of a Period====

#A veset can be created based on physical signs of the body such as stretching, yawning, burping, flatulating, sneezing, having an ache in one's stomach area, or fever. One sneeze or yawn would not qualify because that is normal; it must be a sneezing fit or yawning fit of some sort.<ref>Mishna Niddah 63a, Shulchan Aruch YD 189:19. Shach 189:53 writes that there are different interpretations of מתעטשת, either sneezing or passing gas, but both of them are correct in Halacha </ref>
#In order to be veset kavua has to be 3 of the same symptom, not 1 yawn and 2 sneezes.<ref>Shulchan Aruch 189:23 </ref>
#PMS, irritability and ice cream cravings aren't considered reliable indicators to create a veset.<ref>Rabbi Forst The Laws of Niddah pg. 340 </ref>

====Increasing Days of the Month====

#A woman doesn't need to be concerned of a increasing veset before it is established.<ref>Raavad ([http://www.hebrewbooks.org/pdfpager.aspx?req=8785&st=&pgnum=47 Baalei Hanefesh p. 49]), Rashba ([http://www.hebrewbooks.org/pdfpager.aspx?req=8922&st=&pgnum=366 Torat Habayit 14b]), Shulchan Aruch 189:11</ref>
#If a woman sees on consecutive days of the month in consecutive months she can establish a veset. Some hold that this is established with 3 periods and others hold it is established with 4 periods. We're strict for both opinions. For example, if she sees in one month on the 15th, the next month on the 16th, the next month on the 17th, and the last month on the 18th according to everyone she establishes a veset that she'll continue to see on consecutive days of the month. However, if she only saw on the 15th through the 18th then she considers it as though she this is an established veset but she is also concerned as though she doesn't have a veset.<ref>There is a dispute in Gemara Niddah 64a between Rav and Shmuel whether the veset of consecutive days of the month is established with 3 periods or only 4 since she needs to establish herself as progressing one day each month. The Rabbenu Chananel (cited by Rosh Niddah 9:3) holds like Rav and the Rambam (Issurei Biyah 8:6) like Shmuel. Rashba ([http://www.hebrewbooks.org/pdfpager.aspx?req=8922&st=&pgnum=366 Torat Habayit 14b]) concludes that we should be strict for both opinions. This is also the opinion of Shulchan Aruch YD 189:7.</ref>
#Consistently seeing on an earlier day of the month establishes a veset just like seeing consecutively later days.<ref>Badei Hashulchan 189:58</ref>
#Consistently seeing on days of the month 2 days beyond the last month also establishes a veset. <ref>Badei Hashulchan 189:58</ref>
#If she sees 15, 16, 18 that’s not a pattern.<ref>Shulchan Aruch 189:10 </ref>
#If a woman has a cyclical pattern of seeing on the 15th of the month, next month on the 16th, next on the 17th, then the next month jumps back to the 15th, 16th, 17th, and again 15th, 16th, and 17th, she has established a veset for that pattern.<ref>Rabbenu Chananel understood the gemara Niddah 64a that you need to see 9 times in a pattern to establish a changing veset such as the 15th of one month, then the 16th of the next month, and then the 17th of the third month, the cycle continues for another 6 months starting the fourth and seventh time again on the 15th. Tosfot disagrees with Rabbenu Chananel in the gemara. Rashba (Torat Habyait 14b) writes that even though we disagree with the Rabbenu Chananel’s understanding we still hold that his case is considered a veset. Tur and Shulchan Aruch YD 189:8 agree. Shach 189:20 holds that this pattern is established even according to Shmuel without seeing on the 18th for each series to create this pattern.</ref>
#In fact, if a woman has a alternating pattern switching between the 15th of the month and the 16th, by seeing this switch 3 times, which is altogether 6 periods, she establishes a veset.<ref>Raavad ([http://www.hebrewbooks.org/pdfpager.aspx?req=8785&st=&pgnum=51 Baalei Hanefesh p. 53]), Taz 189:10, Shach 189:21. See there in Raavad who treats this as two separate vestot, while the Shach treats it as single cyclical pattern.</ref>

====Increasing or decreasing intervals====

#If a woman sees for a certain intervals that are increasing over time that establishes a veset. There is a dispute if three or four times is necessary to establish a veset. For example, if she sees after 30 days, then after 31, then after 32, the woman would have to consider herself as having a veset but also be strict as though she didn't have a veset.<ref>The Gemara Niddah 64a records a dispute between Rav and Shmuel regarding an increasing veset of days during the month. Rav holds that it is established with three times and Shmuel holds it is established with four times since you need four times in order to establish three increases. Tosfot s.v. itmar extends this idea to increasing intervals. The opinion of Tosfot is codified by Tur and Shulchan Aruch YD 189:5. The Shach 189:6 explains that to establish a veset of increasing intervals for Rav it would take seeing four times which is equal to three intervals and according to Shmuel seeing five times which is equal to four intervals. Taz 189:6 agrees. Shulchan Aruch 189:7 rules that we're strict for both the opinion of Rav and Shmuel. Shoshanat Haa'makim 7:2b agrees</ref>
#Increasing intervals can be established whether they increase by one day at a time or multiple days as long as it is consistent. <ref>Rashba (Mishmeret Habayit 11b), Maggid Mishna (Isurei Biyah 8:6), Shulchan Aruch 189:5, Shach 189:11</ref> However, intervals that progressively increase (e.g. 30, 31, 33, 36) isn't considered a halachic pattern to create a veset.<ref>Shach 189:12</ref>
#A decreasing veset is established just like an increasing veset.<ref>Shach 189:9 and Shach 189:68, Shoshanat Haa'makim 7:2b. See Tosfot Niddah 9b s.v. pichta. Sidrei Tahara 189:3 supports the Shach from the Raavad 3:6. The Peleti 189:6 accepts the Raavad's opinion but wonders how it is rational, since eventually the veset should run to the point that she won't see anymore and isn't a natural progression.</ref>

====Veset for Hours====

#If a woman establishes three times that she always starts seeing her period a certain hour of the day but doesn't establish any day for her veset (either by intervals or by of the month), then she is concerned about her regular non-kavuah vestot only for that hour.<ref>The Raavad ([http://www.hebrewbooks.org/pdfpager.aspx?req=8785&st=&pgnum=30 Baalei Hanefesh p. 32]) writes that if a woman has a veset only for a specific hour during the day and not for days that can establish a veset for that hour. Shulchan Aruch 189:3 codifies the opinion of the Raavad. Chavot Daat 189:4 explains that if she doesn’t have a veset for days and does have an established hour, she only needs to keep her non-kavuah vestot during that hour that she has a veset for.</ref>

==Bedika during Veset==

#A kavuah veset requires a bedika during the veset and if she didn’t do one then she is forbidden to her husband until she does a bedika. However, a veset that is not established, after the day passes, doesn’t require a bedika.<ref>Rashba (Torat Habayit 15b), Shulchan Aruch 189:4. Even though Shulchan Aruch YD 184:9 rules like the Rambam, the Shulchan Aruch retracted and held like the Rashba in Shulchan Aruch YD 189:4. 

*Although the Taz 189:5 writes that a veset sheayno kavua only doesn't need require a check in a case where the woman normally has a veset kavua and deviated once but for a woman who never has a veset kavua we would require a check, the Nekudot Hakesef there disagrees and says in all cases a veset kavua doesn't require a check</ref>
#Some poskim hold that no bedika is necessary during a non-established veset (besides the Onah Beynonit which is treated like an established veset).<ref>The Bet Yosef 184:9 explains the Rashba as holding that there's no obligation to do a bedika during a veset sheino kavuah. [http://www.yutorah.org/sidebar/lecture.cfm/868467/rabbi-mordechai-i-willig/niddah-shiur-50-bedika-during-veset-sheino-kavuah/ Rabbi Mordechai Willig (Niddah Shiur 50, at the end of the shiur] and notes to The Laws and Concepts of Niddah by Rabbi Zvi Sobolofsky pg. 314) holds like this opinion. see there pg. 226</ref> Other poskim hold that initially a woman should do a bedika.<ref>Badei Hashulchan 184:58 is strict if possible. The Laws of Niddah v. 1 p. 279 writes that a woman should do a bedika during a veset sheino kavuah and that's the minhag.</ref>

===How does she Check?===

#She must conduct a full internal check, as she does for a hefsek tahara and during her 7 clean days.<ref>Pitchei Teshuva 184:16 quoting the Chavot Daat, Taharat Habayit 1:3:2, Shoshanat Ha'amakim 7:9 </ref>
#This bedika can be performed at night.<ref>Badei Hashulchan 184:53 writes that you can do this check at night, even though the Rama in Siman 196 says ideally we should not to look at bedikot at night, that is only for the seven clean days where she has been nidda to this point. </ref>
#A woman with an irregular cycle should not sit in a bath or go swimming at her onah benonit, nor should a woman with a regular cycle on her anticipated day, since she is likely to have her period on that day, she must avoid activities that can wash away a possible discharge of blood without her knowing.<ref>Taharat habayit 1:3:4, Shu"t Yabea omer YD 6:16:5, Shoshanat Ha'amakim 7:11, Badei Hashulchan 184:55 </ref> A shower is permitted but she shouldn't wash that area. If she did take a bath or wash inside, she is still permitted to her husband after the day is over if she checked afterwards. <ref>Taharat habayit 1:3:4, Shu"t Yabea omer YD 6:16:5, Shoshanat Ha'amakim 7:11. </ref>

===How many times does she have to do a bedika?===

#Many poskim hold that ideally she should do a bedika in the beginning and the end of the veset.<ref>Chavot Daat 184:9 holds that she needs to have a moch dachuk the entire veset. Kitzur Shulchan Aruch 154:6 agrees. However, the Tosefta (Niddah 9:2) states that a women should do two bedikot during the veset. The Gra's emendation of the Tosefta is that she only needs to check once during the veset. [http://www.hebrewbooks.org/pdfpager.aspx?req=14334&pgnum=231 Chazon Ish YD 80:20-22] holds that ideally she should do a bedika once at the beginning and once at the end of the veset. Taharat Habayit v. 1 p. 127, Shoshanat Ha'amakim 7:9, Badei Hashulchan 184:54, and The Laws of Niddah v. 1 p. 136 agree. Igrot Moshe YD 3:48 writes that within the veset the women should check herself a few times. </ref>

==How to Uproot a Veset==

#A veset kavuah is uprooted only after missing it three times, while a non-kavuah veset is uprooted with one time.<ref>Rav Papa in Niddah 64a says that a non-kavuah veset is established and removed with one time. However, a kavuah veset the Mishna 63b says takes 3 times to establish and remove. Tur and Shulchan Aruch 189:2 codify this.</ref>
#If she has a veset kavua to see every 20 days, and one time sees after 30 instead, she needs to be concerned about 20 days after that as kavua, and if she doesn't see at 20, then 30 as ayno kavua (meaning ten days after 20). If she then sees on that day 30, she needs to be concerned for both of those days on the next cycle once again. If she sees on 30 a third time, day 30 becomes the new veset kavua. If after one or 2 deviations from 20 to 30, she then sees 20 again, that becomes kavua again and 30 goes away. <ref>Shulchan Aruch 189:14 </ref>

===A Non-established Veset===

#A non-established veset (veset sheino kavuah) is uprooted if she missed seeing blood once<ref>Gemara Niddah 64a establishes that she only needs to uproot it once. Shulchan Aruch 189:2 codifies this.</ref> and even if she forgot and didn't do a bedika.<ref>[http://www.hebrewbooks.org/pdfpager.aspx?req=40885&st=&pgnum=435 Ramban (Hilchot Niddah 5:19)], The Laws of Niddah v. 1 p. 325</ref>

===An Established Veset===

#To uproot a veset kavuah the following conditions need to be met:
##The day of the veset needs to pass three times without seeing blood and she needs to do a bedika during the veset. <ref>Raavad ([http://www.hebrewbooks.org/pdfpager.aspx?req=8785&st=&pgnum=45 Shaar Tikkun Havestot 2 p. 47]), [http://www.hebrewbooks.org/pdfpager.aspx?req=40885&st=&pgnum=435 Ramban (Hilchot Niddah 5:19)], Chavot Daat 189:10, The Laws of Niddah v. 1 p. 325</ref>
##A veset kavuah is only uprooted if it is replaced with another veset. If she missed 3 times on different days and doesn't establish a veset, practically she doesn't need to be concerned about veset but if she sees on it once it returns.<ref>Shulchan Aruch YD 189:15-6. The [http://www.hebrewbooks.org/pdfpager.aspx?req=8785&st=&pgnum=32 Raavad (Shaar Tikkun Vestot p. 34)] writes that a veset is only completely uprooted if it is replaced by another veset. If she missed 3 times practically she isn't concerned for the veset but unless she establishes a new veset if she sees on the old veset once, that veset returns. This is view of the Tur and Bet Yosef 189:15. The Shulchan Aruch 189:16 clarifies that this applies both to a haflagah and a veset hachodesh. The Badei Hashulchan 189:145, Laws of Niddah v. 1 p. 324, and Darkei Tahara p. 72 completely accept Shulchan Aruch.

*However, the Taz 189:28 points out that the Ramban might not accept this halacha. The Sidrei Tahara 189:19 explains that the [http://www.hebrewbooks.org/pdfpager.aspx?req=40885&st=&pgnum=435 Ramban (Hilchot Niddah 6:5)] in fact holds that if she saw on 3 different days then the veset is uprooted completely and will never return. Nonetheless he accepts the ruling of Shulchan Aruch. Simla 189:33 disagrees with Shulchan Aruch based on the Ramban and Rashi. Rav Mordechai Willig (Am Mordechai on Shulchan Aruch p. 127) agrees and suggests that even the Raavad doesn't hold like the Tur and Shulchan Aruch understood him. See there.</ref>

==Seeing Earlier than the Veset==

#Most poskim hold that if a woman saw blood before her veset and continued to see blood during her veset that blood doesn't further establish the veset but also doesn't uproot it. <ref>[http://www.hebrewbooks.org/pdfpager.aspx?req=8339&st=&pgnum=31 Shaarei Tohar 4:21] writes that a continuation of a flow also uproots a veset just like it isn’t sufficient to establish a veset. Rabbi Willig (Am Mordechai on Shulchan Aruch p. 128) prefers this opinion. However, Igrot Moshe YD 1:122 assumes that if a woman continues to see during her veset that doesn’t establish but also doesn’t uproot the veset. Minchat Yitzchak 8:74 agrees based on the Chavot Daat 189:7. Badei Hashulchan 189:99 and Shevet Halevi 5:107:13 are also strict.</ref>

===Veset Hachodesh===

#For a veset hachodesh, seeing an earlier day during the month doesn't uproot the veset. It isn't uprooted until that day of the veset hachodesh comes and passes without seeing blood.<ref>Ramban Hilchot Niddah 5:22, Tur 189:13(5), Bet Yosef 189:13(2) s.v. v'im tomar, Rama 189:2, Bach 189:15, Perisha 189:28, Taz 189:18, Shach 189:31</ref>

===Veset Haflagah===

#For a veset haflagah, there is a dispute whether the shorter interval uproots a longer interval. Many poskim hold it doesn't uproot it.<ref>Bet Yosef 189:13 and Darkei Moshe 189:1 very clearly imply that a shorter period doesn't uproot a longer interval. This is also the opinion of the Taz 189:18, Torat Hashlamim 189:22, and [http://www.hebrewbooks.org/pdfpager.aspx?req=36277&st=&pgnum=124 Beit Meir 189:13]. On the other extreme, the Shach 189:31 holds that a shorter interval uproots an earlier one. Perisha 189:28 fundamentally agrees with the Shach. [http://www.yutorah.org/sidebar/lecture.cfm/869021/rabbi-mordechai-i-willig/niddah-shiur-54-short-veset-uprooting-longer-missed-veset-kavuah-3x/ Rabbi Mordechai Willig (Niddah Shiur 54)] holds like the Shach. Badei Hashulchan 189:141 agrees with the Shulchan Aruch Harav who explains that even according to the Shach the shorter interval doesn't completely uproot the longer interval forever. It only makes it so don't have to be concerned with it but if it returns once then it is considered a veset.

*A compromise opinion is that of the Bach 189:16 s.v. vharav who holds that it isn't uprooted but the haflagah is only counted from the last time she saw.
*Badei Hashulchan (Tziyunim 132) writes that we don’t hold like the Shach that a shorter interval uproots a longer one. Shevet Halevi 2:81 and 5:107 doesn't hold like the Shach in most cases.</ref>
#If a woman saw prior to her veset, the next haflagah interval is counted from that time she just saw and she doesn't need to worry about the veset as it fell out from the last interval. For example, if a woman saw on the 1st and 20th of Nissan, her haflagah (20 days) lands on the 9th of Iyar. But if she sees earlier on the 1st of Iyar she doesn't have to be to concerned about the 9th of Iyar since the new haflagah is calculated from the last period. Therefore, her veset haflagah would be the 12th of Iyar and the 20th of Iyar. <ref>Ramban (Hilchot Niddah 5:22) writes that if a woman sees on the 1st and 20th of Nissan and didn't see on the 1st of Iyar she's concerned about the 9th of Iyar because of the haflagah of 20 days. Bet Yosef 189:13 infers that if she did see on the 1st of Iyar she wouldn't be concerned about the 9th of Iyar. The Darkei Moshe 189:1 argues that the Ramban was giving a unique case but the halacha is that she should be concerned for the 9th of Iyar whether or not she saw on the 1st of Iyar. The Rama 189:13 rules according to his opinion in the Darkei Moshe. While the Taz 189:19 defends the position of the Rama, the Shach 189:31 strongly disagree because once she sees for a shorter interval of 12 days she uprooted her interval of 20 days. Perisha 189:28 agrees with Shach. Even if one disagrees with the Shach, another reason to disagree with the Taz is that we restart haflagah count from the last time she saw (Bach 189:16, Sidrei Tahara 189:14, and [http://www.hebrewbooks.org/pdfpager.aspx?req=36277&st=&pgnum=124 Beit Meir 189:13]). Badei HaShulchan 189:106 is lenient but adds that one who is strict for the Rama 189:13 and Taz 189:19 should be blessed.</ref>

===Onah Beynonit===

#If a woman saw before the 30th day she doesn't need to worry about the original 30th day and just recalculates the Onah Beynonit from the last time she saw. For example, if a woman saw on the 20th day after her last period she doesn't need to be concerned about the Onah Beynonit from her last interval which would land 10 days after her period (which could be her tevilah night). Rather the Onah Beynonit is reset and she is concerned for the 30th day from her last period.<ref>Bach 189:16, Chavot Daat 189:13, Rabbi Akiva Eiger 189:3, Pitchei Teshuva 189:10 citing Chavot Daat 189:13, and Sidrei Tahara 189:13 all hold that the Onah Beynonit is interrupted by an earlier period and is recalculated from the time of the last period. This is unlike the position of the Taz 189:17 who says that the Onah Beynonit is always established and remains in place even if she sees earlier..</ref>

==When is the veset?==

#Most poskim hold that all calculations are based on viewing the day from sunrise to sunset and the night from sunset to sunrise.<ref>Pitchei Teshuva 184:10, Sidrei Tahara 184:4, Taharat Habayit v. 1 p. 59-60, Shoshanat Ha'amakim 7:7</ref>

==How Long is a Veset?==

#Some Ashkenazic poskim consider a veset 24 hours, the time period when she expects to see blood and also the time period beforehand.<ref>Rav Moshe Feinstein (Igrot Moshe 3:48) is strict for the Or Zaruah. Badei Hashulchan 189:7 is strict for the Or Zaruah.</ref> Others are lenient.<ref>Rav Hershel Schachter (notes to The Laws and Concepts of Niddah by Rabbi Zvi Sobolofsky pg. 308), [http://www.yutorah.org/lectures/lecture.cfm/867643/Rabbi%20Mordechai%20I.%20Willig/Niddah%20Shiur%2045%20-%20Timing%20of%20Avi'asaf,%20Veset%20Or%20Zaruah Rabbi Mordechai Willig (Niddah shiur 45 min 35-41)] holds that we can be lenient against the Or Zaruah since that is the opinion of the Shulchan Aruch, Rama, Taz 184:2, and Chavot Daat (quoted in Pitchei Teshuva 184:7). Also, even the Shach 184:7, who is concerned for the Or Zaruah holds that it only applies if she has a fixed veset but since most women don't have that we can be lenient.</ref> Sephardim are lenient.<ref> Taharat Habayit v. 1 pp. 55-58 holds that Sephardim should follow Shulchan Aruch and don't need to follow the Or Zaruah unlike the Ben Ish Chai (Tzav no. 1). Shoshanat Ha'amakim 7:7 agrees. Moroccans are also lenient (Magen Avot YD p. 128).</ref>
#If a woman sees for several days we still calculate the veset based on the initial seeing of blood.<ref>
*The Raavad (Baalei Hanefesh cited by Bet Yosef 184:5) writes that if a woman always sees blood at night and a bit into the day her veset is established as that night as well as the time that it would extend into the day. The Bet Yosef 184:5 writes that there three opinions about this case whether only the night is established, or both the night and the day, or the night and the hour in the day during which she always sees. Shulchan Aruch 184:5 follows the Raavad.
*The Raavad (Baalei Hanefesh cited by Bet Yosef 184:6) writes that if a women sees for a few days we look at the entirety of the time she would see as a veset. However, the Rosh (Niddah 9:3) argues that only the time when she initially sees is established as a veset. Shulchan Aruch 184:6 follows the Rosh. The Derisha 184:5 clarifies that the difference between the cases is if she sees for a short period of time it is considered part of the original veset, however, if she sees for several days they aren't included in the original veset and the veset is exclusively established by the original seeing. The Taz 184:9 agrees with the Derisha. Taharat Habayit v. 1 p. 68 follows Shulchan Aruch.
*The Chavot Daat 184:7 writes that if she stopped seeing for some time and then continues to see then the next day is also considered for the veset. The Pardes Rimonim (184 Shach 16) and Taharat Habayit v. 1 p. 69 disagree.</ref>

==What is Forbidden during the Veset?==

#Most poskim hold that really the only activity that is forbidden during a veset is for the couple to be together. However, one who is stringent to avoid any affectionate touch, hugging and kissing will be blessed.<ref>Shoshanat Ha'amakim 7:8. Shulchan Aruch YD 184:2 writes that only being together is forbidden. Rama 184:10 agrees. See Chatom Sofer YD 2:170 who provides a rationale for the Shulchan Aruch. Pitchei Teshuva 184:2 writes that if a couple does not separate, both the husband and wife would require an atonement. </ref> Some poskim hold that hugging and kissing are forbidden.<ref>Trumat Hadeshen 250, Taz 184:3. Badei Hashulchan 189:14 writes that the primary halacha is that we follow the Shulchan Aruch, however, someone who is strict will be blessed. </ref>
#It is praiseworthy for the couple not to sleep in the same bed during the veset. <ref>Badei Hashulchan 184:14, Shoshanat Ha'amakim 7:8, Taharat Habayit v. 1, p. 67. Taharat Habayit forbids sleeping together even if they do not engage in tashmish, which is forbidden, as she might see blood while she's sleeping. [http://www.yutorah.org/sidebar/lecture.cfm/868467/rabbi-mordechai-i-willig/niddah-shiur-50-bedika-during-veset-sheino-kavuah/ Rav Mordechai Willig (Niddah Shiur 50 at the end)] agrees with this stringency.</ref>
#However, the other [[harchakot]] (not including hugging and kissing mentioned above) which are forbidden when a woman is a niddah are not forbidden during the veset.<ref>Shulchan Aruch 184:2, Badei Hashulchan 184:14, Shoshanat Ha'amakim 7:8</ref>
#A woman does not need to wear white undergarments on the night of her veset.<ref>Shoshanat Ha'amakim 7:10</ref>
#If the veset period falls out on the tevilah night many poskim hold that the veset remains in place and she is forbidden to her husband.<ref>Pitchei Teshuva YD 184:22 quoting the Chatom Sofer 170, Chavot Daat 184:13, and Sidrei Tahara 184:14 hold that the veset is forbidden even on the tevilah night. However, the Pitchei Teshuva also quotes the Knesset Yechezkel who is lenient. See also Torat Hashlamim 187:29 who is in favor of the lenient side. Rav Ovadia Yosef in Taharat Habayit v. 1 p. 103 rules that for a non-established veset one could be lenient but not for an established veset.</ref>

===If Her Husband is Travelling===

#A husband has an obligation to be with his wife before he goes away. This obligation applies even at her veset.<ref>Shulchan Aruch 184:9 </ref> Some poskim say that this includes having marital relations.<ref>Shulchan Aruch 184:9</ref>Some poskim say that relations are not permitted, and they should only hug and kiss if it is the time of her veset.<ref>Rama 184:9 says that some poskim allow relations but it is better to be strict. Shach 184:27 writes that even though he said earlier 184:6 that you should try to avoid hugging and kissing at the veset, when the husband is travelling you should hug and kiss.</ref>
#If he is travelling for a mitzva, this is not required.<ref>Rama 184:9</ref>
#This only applies if the husband is travelling, and not if the wife is travelling.<ref>Badei Hashulchan 184:71 </ref>

==Veset for a Pregnant or Nursing Woman==

#Some poskim held that if a woman knows she's pregnant because of a pregnancy test she doesn't need to be concerned for veset as long as she doesn't have a period. Most poskim hold that a pregnant woman is concerned for her veset until after 90 days of pregnancy.<ref>*The Gemara Niddah 9a states that a pregnant woman who didn't do a bedika on her veset is still tehora. The Rosh (Niddah 1:4) learns from here that a pregnant woman doesn't need to be concerned for her veset or do a bedika. The Tur 184:7 and Rabbenu Yerucham (cited by Bet Yosef 184:7) apply this equally to a nursing woman based on the gemara Niddah 11a.
*For this halacha the gemara Niddah 8b says that vestot are only pushed aside after 90 days of pregnancy. The Rashba ([http://www.hebrewbooks.org/pdfpager.aspx?req=8922&st=&pgnum=362 Torat Habayit 12b]) cites a dispute between the Raavad and Baal Hameor if vestot are only pushed aside if she doesn't see blood for 90 days after 90 days of pregnancy. The Rashba sides with the opinion of the Raavad that immediately after 90 days of pregnancy she doesn't have to be concerned about a veset. The Shulchan Aruch 189:33 agrees.
*The Rashba ([http://www.hebrewbooks.org/pdfpager.aspx?req=8922&st=&pgnum=361 Torat Habayit 12a]) writes that if a woman sees during her pregnancy we look at it as an anomaly and it doesn't even become a non-established veset. The Raavad disagrees and considers periods during pregnancy to create a non-established veset. The Rashba concludes that one should be strict for the Raavad. Shulchan Aruch 189:33 follows the Raavad and rules that a pregnant woman after 90 days of pregnancy create an established veset but if she sees she does have to be concerned for a non-established veset. Additionally, Shulchan Aruch 189:34 rules that she doesn't need to be concerned about her previous veset during pregnancy after 90 days. The Sidrei Tahara 189:36 clarifies that she doesn't need to be concerned Onah Beynonit after 90 days of pregnancy. The Pri Deah (Turi Kesef 189:50), however, cites and supports the Maharam Padua who holds that Onah Beynonit exists during pregnancy.
*Rav Moshe Feinstein (Igrot Moshe YD 3:52) writes that nowadays since the overwhelming majority of pregnant women don't get their period they do not have to be concerned for a veset after they took a pregnancy test and know they are pregnant. In a later response, Igrot Moshe YD 4:17(1) concludes that one should be strict. See the editor's addition to Igrot Moshe there (which was not written by Rav Moshe Feinstein). Shevet Halevi 3:114, Mishneh Halachot 5:148, and Taharat Habayit v. 1 p. 80 disagree with Rav Moshe's leniency. The Laws of Niddah v. 1 p. 371 writes that most poskim don't accept Rav Moshe's leniency.
*[http://www.yutorah.org/sidebar/lecture.cfm/869780/rabbi-mordechai-i-willig/niddah-shiur-61-veset-during-pregnancy-and-nursing/ Rav Mordechai Willig (Niddah Shiur 61, min 39-41)] is machmir to keep vestot during pregnancy and to be poresh and do bedika on Onah Beynonit.</ref>
##According to those who are strict, if the woman didn't have an established veset, according to Ashkenazim, if she doesn't actually see any blood then she only needs to be concerned for her vestot for the first time. All agree that if she's actually seeing blood then she does need to be concerned for her veset as though it was a non-established veset.<ref>[http://www.yutorah.org/sidebar/lecture.cfm/869780/rabbi-mordechai-i-willig/niddah-shiur-61-veset-during-pregnancy-and-nursing/ Rav Mordechai Willig (Niddah Shiur 61, min 39-41)] explained that if she doesn't see during pregnancy these vestot will only exist one time if she doesn't have an established veset.</ref>
##According to Sephardim, if a woman doesn’t have a veset she has to be concerned for her veset hachodesh, veset haflagah and onah beynonit the first month. Afterwards she only has to be concerned for the onah beynonit for the next two months, which are day 60 and day 90.<ref>The reason to be concerned for day 60 and 90 even though she didn't see on day 30 is because the Bet Yosef 189:15's opinion is that you can count another onah beynonit from a day on which you were supposed to see. That phantom period counts as the beginning of the next cycle. The Shach 189:45 along with the Bach and Maharshal cited by Taz 189:31 argue that this is incorrect. In fact this seems to be the exact dispute between Rav Papa and Rav Huna in Niddah 39b. However, see Taz 189:31's defense of Bet Yosef. Also see Maharam Niddah 64a s.v. eima who explains Rashi along these lines. See also the Pri Deah Turei Kesef 189:31 who explains the Bet Yosef in this manner.

*Rav Mordechai Eliyahu in Darkei Tahara pp. 83-84 and Taharat Yakov p. 23 accept the opinion of the Bet Yosef specifically with respect to the Onah Beynonit that a woman would check on days 60 and 90 after becoming pregnant. However, Badei Hashulchan 189:153 and [http://www.yutorah.org/sidebar/lecture.cfm/869780/rabbi-mordechai-i-willig/niddah-shiur-61-veset-during-pregnancy-and-nursing/ Rav Mordechai Willig (Niddah Shiur 61, min 39-41)] agree with the Shach.</ref>
##If a woman had a veset kavuah of haflagah she only has to be concerned for that the first month and isn’t concerned until she actually sees again.<ref>Darkei Tahara p. 83 explains that she doesn't have to be concerned for a haflagah kavuah after the first month because a haflagah is only counted from actually seeing a period and not from the time she should have seen. This is the opinion of the Shach 189:45, Maharshal cited by Taz 189:31, and Aruch Hashulchan 189:42. </ref>
##If a woman had a veset kavuah for the chodesh she is concerned for the first three months of pregnancy.<ref>Tur and Shulchan Aruch 189:16, Maharshal cited by Taz 189:31, Shach 189:45, Darkei Tahara p. 83. The explanation is that since the veset is established by the calendaric date there is a concern that she will see then even though she didn't see anything the previous month. It is unlike other expected periods that depend on a time interval which according to some poskim don't apply when she didn't see anything the previous month.</ref>
#A post-partum woman whether she is nursing or not needs to be concerned about vestot if she does see her period. That is, she needs to be concerned about a non-established veset, establishing a veset, and about a previous veset.<ref>The gemara Niddah 9a treats a post-partum woman as someone who isn't supposed to see her period for 24 months. Based on the Rashba ([http://www.hebrewbooks.org/pdfpager.aspx?req=8922&st=&pgnum=363 Torat Habayit 13a]) this has relevance to not being concerned about veset. The Shulchan Aruch 189:33 rules that a woman who gave birth doesn't establish a veset for 24 months whether or not she is actually nursing, but should be concerned for a non-established veset. The Shulchan Aruch 189:34 also rules that a woman who gave birth for 24 month doesn't need to be concerned for her old veset. Nonetheless, Igrot Moshe YD 3:52 rules that since nowadays women do see their period within 24 months of birth we have to be concerned for a veset during that time. This is also the opinion of Taharat Habayit v. 1 p. 85. Laws of Niddah v. 1 p. 376 writes that many poskim agree.</ref>
#The blood accompanying childbirth has no relevance to her veset, neither to establish a onah beynonit or a beginning of the interval to set when she'll bleed next. Until she menstruates once after childbirth there is no concern of veset.<ref>The Laws of Niddah v. 1 p. 375, Shoshanat Ha'amakim 8:2. Badei Hashulchan 189:33 s.v. shetireh writes that blood of childbirth is certainly different than niddah blood, however, he is unsure when the consider the blood accompanying the childbirth to have ended. </ref>

===24 Months after Childbirth===

#If a woman began menstruating before 24 months, according to many poskim her old veset applies and she can create a new established veset or a non-established veset. During that time she can't uproot an old veset by seeing on other times or by establishing a new established veset. <ref>The Laws of Niddah v. 1 p. 376-7 clarifies that considering the period of 24 months after childbirth to be a time when she might see her period is only a chumra but it can't be used to uproot an old veset. However, if she did menstruate before 24 months then after 24 months there is no new concern immediately upon the conclusion of 24 months. </ref>
#However, if a woman didn't begin menstruating before 24 months after childbirth her old vestot return at that time.<ref>Shulchan Aruch 189:34</ref> If she had a veset haflagah it only begins to apply after she sees once.<ref>Shulchan Aruch 189:34</ref> If she had a veset hachodesh according to some it applies immediately after 24 months and according to others it applies only if she saw once.<ref>Shulchan Aruch 189:34 like the opinion of the Rashba holds that a veset hachodesh returns immediately. However, the Shach 189:75 quotes the Raavad and Ramban who argue that even veset hachodesh doesn't return without first seeing once. The Laws of Niddah v. 1 p. 377 quotes both opinions.</ref> A woman who didn't have a veset is concerned about a onah beynonit only once she sees once.<ref>The Laws of Niddah v. 1 p. 378 based on Shulchan Aruch 189:34 as onah beynonit is like haflagah that it can't be established with less than 2 periods.</ref> A non-established veset according to many poskim it doesn't return.<ref>Pitchei Teshuva 189:32 quotes the Nodeh Beyehuda 2:86 who says that the veset sheino kavuah doesn’t return. However, the Lechem Vsimla 189:57 argues. The Laws of Niddah v. 1 p. 378 is lenient, while the Badei Hashulchan 189:349 is strict.</ref>

==Elderly Women==

#Certain laws of veset apply specifically to an elderly woman. The halacha's definition is once she is old enough that an average woman could be called grandmother by a stranger and she wouldn't mind. <ref>The gemara Niddah 9a cites a dispute when a woman is considered elderly for this topic. Either it depends on when society calls women old or when she wouldn't be embarrassed or mind being called mother. The Rambam (Isurei Biyah 9:5) and Rashba ([http://www.hebrewbooks.org/pdfpager.aspx?req=8922&st=&pgnum=356 Torat Habayit Hakatzar 9b]) hold that it depends on when she doesn't mind being called mother. Tosfot 9b. s.v. kol clarifies that her status depends on when a regular women wouldn't be embarrassed or mind being called mother and not her personal preference. Shulchan Aruch 189:29 rules that once she is old enough to be called mother and not care she is considered elderly for this halacha. The Badei Hashulchan 189:320 and Taharat Habayit v. 1 p. 86 write that the halacha today depends on whether she minds being called grandmother today and not mother.</ref> The poskim don't give a clear ruling as to when a woman is considered an elderly woman. A woman in her mid-sixties is considered in this category.<ref>The Laws of Niddah v. 1 p. 379 writes that women would mind being called "old" when they are in their fifties even though that is the average age of menopause. He adds that in the mid-sixties certainly a woman should be considered elderly. See Taharat Habayit v. 1 p. 86-7 for a range of ages when potentially a woman could begin to be considered elderly between 48 and 65.</ref>
#The laws of an older woman described earlier for the purposes of veset don't have any relevance to niddah. Anytime a woman sees blood she is a Niddah. Nonetheless, once she stops seeing any blood for 90 days it is unlikely that she's going to she her period and she doesn't need to observe her veset days. If she sees blood afterwards she is certainly a niddah and needs to purify from that, but she doesn't need to observe her old veset day or any non-established veset to anticipate another period. However, if she sees again 3 times then the break of 90 days is considered an aberration and she has to observe her veset day.<ref>Rabbi Eliezer in the Mishna Niddah 7a states that an elderly woman who didn't see for 90 days is unlikely to see again for purposes of Taharot. The Rashba ([http://www.hebrewbooks.org/pdfpager.aspx?req=8922&st=&pgnum=356 Torat Habayit Hakatzar 9b]) applies these laws to veset and states that an elderly woman who didn't see for 90 days doesn't need to be concerned for her previous veset. Shulchan Aruch YD 189:28 rules that an elderly woman who didn't see for 90 days doesn't need to be concerned for her previous veset. The Rama 189:28 adds that she doesn't need to be concerned for her veset sheino kavuah either.</ref>

==Links==

*[https://www.yutorah.org/lectures/lecture.cfm/802945/rabbi-zvi-sobolofsky/taharas-hamishpacha-shovavim-part-2-harchakot-vestot-tevilah/ Harchakot, Vestot, Tevilah by Rabbi Zvi Sobolofsky]

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

Zimmun

2025-02-28T01:43:07Z

Mpg613: added links

==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.<Ref>Magen Avraham 1:5, Kitzur Shulchan Aruch 42:5, Mishna Brurah 1:10,11</ref> The minhag is to say [[Shir HaMaalot]] at Seudot mitzvah as well.<ref>Byitzchak Yikareh of Rav Nevinsal 1:5, Piskei Teshuvot 181:14 in footnote 60. Piskei Teshuvot cites this minhag based on Hitorerut Teshuva 1:88 and others. 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 שמו 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 O.C. 201:1, Mishna Brurah 201:4. Sefer Vkidashto (p. 173) writes that a host can honor whichever guest he likes even a non-kohen over a kohen. His proofs are Shulchan Aruch Harav 167, Biur Halacha 201, Minchat Elazar 4:49, and Mishna Halachot 3:28.</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>
##A person eating with his family is considered one eating together to be obligated in zimmun even if they aren't eating at the same table.<ref>Mishna Brurah 193:18</ref>
##People eating together at a simcha or any other occasion are considered eating together even if they aren't eating at the same table.<ref>Piskei Teshuvot 193:7</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), Piskei Teshuvot 193:7 </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 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 O.C. 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. [https://itorah.com/global-search/zimun%20bread Rabbi Mansour] discussed this topic on several occasions. One time ("Can Three People Make a Zimun if One of Them Did Not Eat Bread?" on 11/24/11) he followed the Shulchan Aruch and Rav Moshe Halevi. However, in two later discussions ("What Must the Third Person Eat for Three People to Make a Zimun?" on 5/19/13 and "Must All Three People Have Eaten Bread in Order to Recite a Zimun?" on 7/9/19) he followed Rav Ovadia Yosef.</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>Shulchan Aruch O.C. 199:6, Kitzur Shulchan Aruch 45:22</ref>
# Women who ate together can optionally make a zimmun for themselves. The zimmun for women doesn't change whether it is three or ten or more women; either way they do not mention Hashem's name, ''Elokenu'', in the zimmun.<ref>Shulchan Aruch O.C. 199:7</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 Sephardi 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 Sephardi, Ashkenazi, and Kattan (Sephardi) eat bread together, they may make a zimmun if the Sephardi leads. If they're ten total, consisting of eight Sephardim, and Ashkenazi, and a Kattan, they Sephardim 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 Sephardi, Ashkenazi, and Kattan eat together, they may make a zimmun and the Sephardi should be Mezamen. Moreover, Rav Shlomo Zalman Auerbach holds that if they're eight Sephardim, an Askenazi, and a Kattan, one of the Sephardim 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 [https://www.sefaria.org/Prisha%2C_Orach_Chaim.199.15.1?lang=bi&with=Tur&lang2=en Perishah (199:15)] had a Girsa in the Tur that ketanim could make their own zimmun, but the [https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.199.18.1?lang=bi 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. However, in a footnote (Birur Halacha §7) he notes that since several rishonim ([https://www.sefaria.org/Meiri_on_Berakhot.47b.5?lang=bi Meiri Brachot 47b], [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16100#p=117&fitMode=fitwidth&hlts=&ocr= Sefer Hameorot Brachot 45a], [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16242#p=147&fitMode=fitwidth&hlts=&ocr= Sefer Habatim Hilchot Brachot Shaar 6 Siman 16], [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=16251#p=122&fitMode=fitwidth&hlts=&ocr= Sefer Hashulchan Hilchot Seuda Shaar 6], and simple understanding of the Tur [https://turshulchanarukh.alhatorah.org/Main/Orach_Chayyim/199.6#m7e4n6 199:6]) hold that ketanim do make their own zimmun, maybe the halacha should be like them, but he does not conclusively decide this way. Rav Moshe Mordechai Karp (Hilchos Yom Beyom, vol. 2, 10:10) holds that ketanim may make their own zimmun as a ''reshut'' (optionally), '''as long as they each say their own birkat hamazon'''. [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=20024#p=100&fitMode=fitwidth&hlts=&ocr=%D7%A7%D7%98%D7%A0%D7%99%D7%9D%20%D7%9E%D7%96%D7%9E%D7%A0%D7%99%D7%9D Benei Banim (3:27, pg 100, s.v. ach & s.v. verak], [https://www.sefaria.org/Responsa_Benei_Banim%2C_Volume_III.27.15?ven=hebrew|Responsa_Benei_Banim,_Jerusalem_1981-2005&lang=bi §15]-[https://www.sefaria.org/Responsa_Benei_Banim%2C_Volume_III.27.16?ven=hebrew|Responsa_Benei_Banim,_Jerusalem_1981-2005&lang=bi 16] on Sefaria) implies that ketanim are allowed make a zimmun, although he says that nowadays the minhag is that ketanim don't make a zimmun. [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=68385#p=271&fitMode=fitwidth&hlts=&ocr=%D7%A7%D7%98%D7%A0%D7%99%D7%9D%20%D7%9E%D7%96%D7%9E%D7%A0%D7%99%D7%9D Rav Molekandov in Kovetz Menorah Badarom Gilyon 58, Adar Sheini 5784, pg 271]-[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=68385#p=272&fitMode=fitwidth&hlts=&ocr= 272] holds that ketanim who reached the age of chinuch must make a zimmun if they eat together.</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 [https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.199.21?lang=bi Kaf HaChaim (199:21)] sounds like they have to be three Gedolot. The Hebrew-English Yalkut Yosef in the footnotes quotes a [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=64496#p=352&fitMode=fitwidth&hlts=&ocr=%D7%9E%D7%96%D7%9E%D7%A0%D7%95%D7%AA Maayan Omer (1:9:31, pg 305; pg 338 in 5777 edition)] 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]]

Birkat Halevana

2025-02-28T01:37:47Z

Mpg613: added halachot and sources

{{Done}}[[File:Moon_phases.gif|thumb|Phases of the moon]]
During the beginning of the lunar month the moon is situated between the earth and the sun, thus causing the illuminated side of the moon to face away from the earth. A few days into the new month, the moon makes its appearance gradually until it reaches its fullness, when it then wanes again. Our Sages instituted that upon seeing the moon at its first stages after renewal one is to recite a blessing called '''Birkat Halevana''' (Hebrew: ברכת הלבנה, tran. ''Blessing of The Moon)'', or '''Kiddush Levana''' (Hebrew: ''קידוש לבנה'', trans. ''Sanctification of the Moon).''<ref>Some Ashkenazic greats termed this blessing "Kiddush Halevana, see for instance Maharil (Rosh Chodesh, Siman 9) and Rama 426:2. Rabbi Yosef Qafih (The Guide for the Perplexed, 2:5 fn. 15) however, writes that the name "Birkat Halevana" is more correct as that is what is found in all earlier sources. See Hegyonei Haparsha Shemot (p. 132) who documents that the Or Zaruah (456), Shibolei Haleket (167) and Tur (426) all use the title B''irkat Halevana'', as opposed to the Eshkol (Birchot Hodah 23:3) and Maharil (Rosh Chodesh) who termed it K''iddush Levana''. In explaining the term this latter term, he cites the To'ameha Chaim (37) who brings that Midrash Rabba (Shemos Rabba 15) states that God gave the Jewish people the moon as his betrothal gift, with that he explains that this term highlights the relationship between God and the Jewish people which is comparable to an Halachic marriage, ''[[kiddushin]]''. </ref>

This monthly ritual is performed outdoors at night in the first half of the month, in which this blessing along with a series of additional prayers are recited for the new moon.

The source of this blessing appears in the Talmud (Sanhedrin 42a) where the sages equate one who blesses the new moon on its proper time to one who greets the Divine Presence.<ref>Sanhedrin 42a. See Divrei Yatziv (Orach Chaim 278) for a discussion as to why this blessing is only first introduced here. </ref> The commentators explain that by reciting this blessing of the new moon, one in essence recalls that it is God who created the universe, and this realization in turn is tantamount to experiencing the Divine Presence.<ref>Levush (426:1) explains that this blessing was specifically designated to the moon over other stars or planets because it is the moon that is closest to us on earth, easily enabling us to constantly recognize God's control over the universe. Aruch Hashulchan 426:2 also cites this reason. C.f. Sefer Hachinuch 403 for a similar idea. Alternatively, Hegyonei Haparsha (Shemot p. 133) quotes To'ameha Chayim (Rosh Chodesh n. 8) that the moon is awarded this blessing as an appeasement for its minimization by God at the beginning of creation (See Rashi Beresheet 1:16). </ref>

Another aspect of this ritual is in order for us to internalize a significant lesson that emerges when comparing the history of the Nation of Israel and the cycle of the moon: just as the moon is "reborn" after a period of its decrease and extinction, so too, our nations decline will end and its light will once again radiate in full vibrancy. This ritual in effect instills in our hearts this much-needed message of hope.<ref>Rama 426 citing Rabbeinu Bahya (Parashas Vayeshev) </ref>

==Basics==

#Since this blessing involves greeting the Divine Presence, it is most proper, when possible, for it to be recited while standing. <ref>Gemara Sanhedrin 42a, Shulchan Aruch Orach Chaim 426. The Gemara relates that Mereimar and Mar Zutra in their later years would be supported by their attendants in order to recite this blessing while standing. See Rashi there. </ref> When not feasible (eg. a elderly or sick person), this blessing may be recited in a sitting position.<ref>Ya'alkut Yosef 426:11</ref>
#It is also preferable, when possible, that this blessing not be recited indoors but, rather, outdoors under open skies, as is the way to go greet someone of prominent stature. <ref>Shiltei Ha'giborim (Berachos 189:3), Bach Orach Chaim 426 and Teshuvos HaBach (no. 80)</ref> Preferably one should also not be positioned beneath a roof or overhang.<ref>Rama Orach Chaim 426:4 with Mishnah Brurah (426:21) and Ya'alkut Yosef (426:26). Orchos Rabbenu (v. 1 p. 178) however, brings from the Chazon Ish that this optimal condition is only to refrain from its recital in indoor structures, but, once outside, one may recite the blessing under an overhang. See Responsa Yaskil Avdi (vol. 8 no. 38) and Ya'alkut Yosef (Shabbat vol. 5, pg. 332) for a discussion regarding its recital under a tree branch, and Mishnah Berura Dirshu (42) regarding its recital under an umbrella. </ref> When not feasible, this recommended condition may be waived, provided the moon's illumination is visible indoors to the reciter (eg. through a window or door). <ref>Bach Orach Chaim 426 with Mishnah Berurah (426:21). </ref>
#It is proper to be clothed with dignity while reciting this blessing, as one would dress before greeting someone of prominent stature. Some have the custom to wear special Shabbat garments, even while reciting this blessing during an ordinary weekday. <ref>Tractate Sofrim (20) makes reference to the importance of being well dressed during this ritual. See Hagaos Maimoniyos (Hilchos Berachos 10:16) who relates that his teacher Rabbi Meir of Rothenburg had the custom to wear Shabbos clothes before the recital of this blessing, even if he preformed it during the weekday. Pri Chadash Orach Chaim 426:???? brings this, and suggests that we at the very least be meticulous of wearing the special Shabbos hat. See Mishnah Berurah (426:7) however, who observed that widespread custom is to no longer to be careful in this latter stringency. See also Ya'alkut Yosef Shabbat vol. 5, pg. 318). </ref>
#Since this ritual involves such great allusion the ultimate convalesce of our nation, it is customary to break into frolic dance after its completion. <ref>Meiri Sanhedrin 42a, Darchei Moshe Orach Chaim 426, Rama Orach Chaim 426:2 further analogizes this ritual in effect to a ceremony of ultimate matrimony between God and the Nation of Israel. (Teshuvot Vehanhagot (1:203) quotes Rabbi Betzalel Stern who points out that this is the only place we find the Rama interestingly recommending dancing.) See Shaar Hatziyun (Orach Chaim 426:12) explains that we do not recite this blessing on Friday night because this ritual is accustomed to be coupled with dancing, which is forbidden on Shabbos. </ref>

==When It Should Be Said==
#According to Ashkenazim, one may recite the Bracha three days after the molad; however, according to Sephardim, in general, one should wait until seven days after the molad.<ref>Shulchan Aruch Orach Chaim 426:4 writes that one shouldn’t recite Birkat Halevana until seven days have passed from the molad based on the Shaarei Orah. However, the Bach on Orach Chaim 426 rules like the Rabbenu Yonah who says that one may say it after three days. Taz, Orach Chaim 426:3, Magen Avraham 426:13, Aruch HaShulchan, Orach Chaim 426:13, and Mishna Brurah 426:20 agree with the Bach. Shu”t Yabia Omer 6:38(1) rules like Shulchan Aruch but adds that if Motzei [[Shabbat]] is a few hours less than seven days one may say it and in places where the majority of the month is cloudy one may say it after three days.

The [https://beta.hebrewbooks.org/pdfpager.aspx?req=65783&st=&pgnum=346 Levana Bechidushah (Rav Aharon Shub) page 320] says that the shiur of 3 days to wait to begin saying kiddush levana is based on the time in Yerushalayim, so practically the time would have to be adjusted to each place. According to this, the calculation is as follows (based on [https://images.shulcloud.com/53/uploads/2-7-25/Shvat5785.pdf Rabbi Mordechai Premock’s calendar]):

Jerusalem Solar Time is 21 minutes later than Jerusalem Standard time (which is the time used for the molad). So after subtracting 21 minutes from Jerusalem Solar Time, the time can be adjusted to the time zone one is currently in. For example, Eastern Standard Time would be 7 hours earlier than Jerusalem Standard Time.

(All of the above calculations do not take Daylight Savings into account. See [https://ezrastorah.org/calendar5783/new_moon.pdf here].)</ref> In this context, days are counted as 24 hour periods.<ref>Mishna Brurah 426:17 clarifies that for this halacha days are counted as 24 hour periods and not from sunset to sunset.</ref> It is proper to wait until Motzei [[Shabbat]] (Saturday night) to recite Birkat Halevana.<ref>Masechet Sofrim 19:10 (in some versions 20:1) writes that one should say Birkat Halevana specifically on Motzei [[Shabbat]]. However, Rabbenu Yonah ([[Brachot]] 21a) quotes some who say this, rejects it, and concludes that one can say it anytime after three days. Bet Yosef Orach Chaim 426:2 writes that probably Rabbenu Yonah didn’t have this girsa in Maasechet Sofrim. Shulchan Aruch, Orach Chaim 426:2 rules that one should recite Birkat Halevana on Motzei [[Shabbat]]; however, the Biur HaGra, Orach Chaim 426:2 cites the Gemara Yevamot 39a which says that we don’t delay performing [[Mitzvot]]. The Mishna Brurah 426:20 rules that it’s proper to wait until Motzei [[Shabbat]], but there is what to rely on to say it earlier. Additionally, in the winter and rainy months, those who are zealous to say it early are praiseworthy. Rama Orach Chaim 426:2 writes that if Motzei [[Shabbat]] is the eleventh night from the molad, one doesn’t have to wait until Motzei [[Shabbat]], because it’s possible it will be cloudy the following four nights.</ref>
#If the bracha was said on the first night, one is yotzei bedieved (therefore it may not be repeated)<ref>Hilchos Chag Bechag on Rosh Chodesh and Kiddush Levana, 13:19, pg. 283.</ref>; some say that in such a case it's preferable to be yotzei the bracha with someone else after 3 days.<ref>Hilchos Chag Bechag on Rosh Chodesh and Kiddush Levana, 13:19, footnote 52, pg. 283, in the name of Rav Sraya Deblitzky in Zeh Hashulchan vol. 2 siman 128. (See further on this point in [https://hebrewbooks.org/pdfpager.aspx?req=19415&st=&pgnum=56 Rav David Arama on Rambam Hilchot Brachot 10:17 הגה"ה s.v. balayla] and [https://hebrewbooks.org/pdfpager.aspx?req=921&st=&pgnum=255 Igros Moshe Choshen Mishpat 2:47:2 s.v. umistaber].)</ref>
#During the month of Tishrei, Birkat Halevana isn't recited prior to [[Yom Kippur]]; rather it should be said right after [[Yom Kippur]].<ref>Rama, Orach Chaim 426:2. The Beiur Halacha (s.v. sham d"h v'lo kodem), however, does quote the opinion of the Levush that by Yom Kippur, as opposed to Tisha B'Av, Birkat Halevana ''should'' be said ''before'' Yom Kippur as even one merit (one mitzvah) may tip the scales towards the positive during this period of judgement. He notes that this seems to be the opinion of the Beis Meir as well.</ref>
# During the month of Av, most have the minhag not to say [[Kiddush Levana]] prior to [[Tisha BeAv]].<ref>Rama Orach Chaim 426:2, 551:8, Birkei
Yosef 559:8,Kaf Hachaim 551:8:117, Ben Ish Chai: Devarim 28</ref> Some say that it shouldn't be said right after [[Tisha BeAv]], but in the next few days.<ref>Rama, Orach Chaim 426:2, Mishna Brurah 426:10. However, Ish Matzliach footnote 3 ad loc. says that the Minhag in most places is to recite it on Motzaei Tisha B'av 

*Halichot Shlomo (Tefillah ch. 15, n. 22) records Rav Shlomo Zalman's minhag to recite [[Kiddush Levana]] after three full days even during the months of Tishrei and Av. See Aruch Hashulchan Orach Chaim 551:22 and Maaseh Rav 159.</ref>
# One may recite Birkat Halevana until 15 days after the molad, however, on the 16th day one should recite it without [[Shem UMalchut]]. Some say that one may only say it until 14¾ days after the molad.<ref>Shulchan Aruch Orach Chaim 426:3 rules like the opinion of Nehardai in Gemara Sanhedrin 41b who say that one has 15 complete days. Chazon Ovadia, Chanuka p. 349 agrees, unlike the opinion of the Rav Pe'alim. However, the Rama Orach Chaim 426:3 writes that one may only say it up to half of 29 days, 12 hours, and 793 chalakim. [https://www.sefaria.org/Biur_Halacha.426.3.1?lang=bi Beiur Halacha s.v. VeLo tet zayin bichlal] writes that if one is in such a situation where half of 29 days, 12 hours, 793 chalakim passed and 15 days have not, there is what to rely on to say the Bracha. Beiur Halacha adds that if it is the 16th day one should say it without [[Shem UMalchut]]. Sh”t Yabia Omer 6:38 agrees with the Beiur Halacha that on the 16th day one should say it without [[Shem UMalchut]]. </ref> A chart of the time of the upcoming molads is printed here (see note for calculation)<ref>Rambam ([[Kiddush]] HaChodesh 6:3) writes that from one Molad (the approximate time when the moon is closest to the sun in the sky and cannot be seen) to the next is 29 days, 12 hours, and 793 chalakim (and there's 1080 chalakim in an hour). The Rambam 6:8 also writes that the time with which to begin to calculate the Molads from the beginning of creation is the 2nd day, 5 hours, and 204 chelakim. To calculate the Molad of [[Rosh Chodesh]] Tishrei 5773, first let us calculate the number of months which passed from creation and then add the appropriate time for each month. Although there are 12 months in a regular year because there are 7 leap years in a 19 year cycle, there is an average of 12.3684 lunar months a year. By Tishrei 5773, 5772 complete years have passed, meaning that 71390 complete months have passed since creation. The chelakim for the molad of Tishrei 5773 should be 1034 (i.e. 204 + (71390 * 793) modulo 1080) which is equal to 57 minutes and 8 chelakim. Making similar calculations leads to conclude that the Molad for Tishrei 5773 is 1am (i.e. 5+12*71390+(204+71930*793-1034)/1080) mod 24 starting from 6pm) Sunday (i.e. 2+1*71390+(909103-37879)/24 mod 7). The other months can then be calculated from that starting point by either adding or subtracting the interval for each month (1 day, 12 hours, 793 chelakim. To confirm these calculations, one can check the [http://www.chabad.org/library/article_cdo/aid/216238/jewish/Molad-Times.htm Chabad.org page of Molad times]. For more explanation of Molad calculation and how the calendar works, see David Pahmer, ''[https://tablet.otzar.org/#/book/167511/p/116/t/1/fs/0/start/0/end/0/c Cheshbon Zeman Kiddush Levana]'' [https://tablet.otzar.org/#/book/167511/p/116/t/1/fs/0/start/0/end/0/c (Ohr HaMizrach 51 1-2, pp. 120, Tishrei 5766)] and [https://www.yutorah.org/lectures/lecture.cfm/896300/rabbi-david-pahmer/kiddush-hachodesh/ Kiddush HaChodesh] on YUTorah.

(See the above article in Ohr HaMizrach [https://tablet.otzar.org/#/book/167511/p/125/t/1/fs/0/start/0/end/0/c page 129] where Rav Hershel Schachter is cited by Rabbi Pahmer as agreeing that if one knows the actual time of the full moon, this should be relied on instead of the calculation of 14¾ days after the molad. See more on this point in [https://hebrewbooks.org/pdfpager.aspx?req=9259&st=&pgnum=385 Yeshuos Yaakov at the end of siman 426 in the tshuva of his grandson Rav Tzvi Hirsh Orenstein, daf 4c s.v. Vehinei bechodesh]. See [https://www.timeanddate.com/moon/phases/ here] for actual times of the full moon.)</ref>:
#The strict halacha allows reciting Birkat Halevana on [[Shabbat]] and [[Yom Tov]], but, since the Kabbalists recommend against it, one shouldn't do it unless one is running out of time to recite the Beracha.<ref>The Rashba (responsa 4:48) quotes someone who said that it is forbidden to say Birkat Halevana on Friday night, since it is like travelling out of the [[Techum]] above ten tefachim. The Rashba doesn't understand that opinion and disagrees. He argues that there is no [[Techum]] above ten tefachim, and, also, it is greeting Hashem and not the moon. Therefore, it isn't at all like travelling out of the [[Techum]] and is permissible to be recited on [[Shabbat]]. The Mishna Brurah 426:12 rules that it is permissible to say Kiddush Levana on [[Shabbat]] and [[Yom Tov]] if it is necessary. In the Shaar Hatziyun 426:12 he adds a reason that everyone can agree with. Since it is a mitzvah filled with happiness, a person might come to dance, which is forbidden on [[Shabbat]].</ref>

==Looking at the Moon==

#One should look at the moon prior to reciting the Bracha. Some hold that one should only look at the moon once and not look at it again, whereas others are lenient to allow looking at it anytime during the Seder of Birkat Halevana except during the Bracha itself.<ref>*Shulchan Aruch, Orach Chaim 426:2 writes that one should look at the moon prior to making the Bracha. [https://www.sefaria.org/Magen_Avraham.426.8?lang=bi Magen Avraham 426:8] quotes the Shlah who says that one should only look once and then it’s forbidden to look again (for Kabbalistic reasons). Sheyarei Knesset HaGedolah 426:5 quotes the Sefer Charedim that one may only look at the moon at the time of the Bracha.
On the other hand, the Sefer Charedim 45:5 actually writes that one may not look at the moon just like one may not look at a rainbow (and doesn’t mention anything about the Bracha). Thus, the Birur Halacha (Rabbi Yechiel Zilber, [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=50538#p=121&fitMode=fitwidth&hlts=&ocr= vol 5, pg 121]) explains that the Sefer Charedim probably agrees with the Shlah.

*Morever, Sheyarei Knesset HaGedolah writes that the minhag is look at the moon during the entire Seder, and his point supported by the language of Maasechet Sofrim quoted by the Tur and Shulchan Aruch. Birur Halacha (vol 5, pg 122) writes that if one is looking at the moon in order to recognize Hashem’s wonders then it’s permissible.
*Mishna Brurah 426:13 quotes these three opinions and doesn’t give a ruling. The [https://he.wikisource.org/wiki/%D7%A2%D7%A8%D7%95%D7%9A_%D7%94%D7%A9%D7%95%D7%9C%D7%97%D7%9F_%D7%90%D7%95%D7%A8%D7%97_%D7%97%D7%99%D7%99%D7%9D_%D7%AA%D7%9B%D7%95#%D7%A1%D7%99%D7%9E%D7%9F_%D7%AA%D7%9B%D7%95_%D7%A1%D7%A2%D7%99%D7%A3_%D7%94 Aruch HaShulchan, Orach Chaim 426:5] writes that the minhag is like the Shlah. Chida in Yosef Ometz 474 and Moreh Etzbah 6:186, [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=7849#p=613&fitMode=fitwidth&hlts=&ocr= Chesed LaAlafim 426:4], Kaf HaChaim Palagi 35:4, The Ben Ish Chai (II Vayikra 23), Kaf HaChaim Orach Chaim 426:34, Mekor Chaim 426:2, Birkat Eitan (Birkat Halevana pg 207), Yalkut Yosef (Birkat Halevana pg 146), and Ateret Paz (Birkat Halevana pg 65) agree.</ref>
#If one recited Birkat Halevana without looking at the moon but with a tzibbur, one fulfills his obligation after the fact.<ref>Birkat Eitan (Birkat Halevana pg 200), Sefer [[Kiddish]] Levana (2 note 20) in name of Rav Elyashiv, Halichot Shlomo 15:13, [https://beta.hebrewbooks.org/pdfpager.aspx?req=672&st=&pgnum=96 Even Yisrael 426:1], [https://beta.hebrewbooks.org/pdfpager.aspx?req=1415&st=&pgnum=124 Shu"t Shevet HaLevi Y"D 5:125(4)] </ref>

==Explanation of the Text==

#The text of this blessing, as it appears in the Talmud, reads: Blessed are you God.. Who with his utterance created the heavens.. Who renews the months, etc.<ref>Sanhedrin 42a, Shulchan Aruch Orach Chaim 426:1 </ref> In this blessing, we express our recognition of God's awesome power over the universe. As such, one should be vigilant to recite this blessing with full intent, devotion, and elation.<ref>Moreh Ba'ezbah 187, Ben Ish Chai (vol. 1, Vayikra 26)</ref> It is customary to also recite additional appropriate texts and passages, the "Shalom Aleichem" greeting <ref>Levush (Orach Chaim 426) explains that this greeting is included after the recital of this blessing, for after having greeted the Divine Presence, we then joyously bless one another. [http://www.hebrewbooks.org/pdfpager.aspx?req=1911&pgnum=105 Rav Yosef Meshash in Mayim Chayim 92] adds another reason. We are asking for Shalom for Klal Yisrael, between the parts of Hashem's name, and that the moon should return to its original completeness.</ref> and, for Ashkenazim, the "Aleinu" prayer<ref>Mishnah Berurah 426. We recite this prayer after our greeting of the moon, to declare that this ritual is not to be interpreted as idolatrous heavenly worship, God forbid. </ref>.
#The verse "Just as I dance toward you but cannot touch you, so may none of my enemies be able to touch me for evil" and many that follow in the text are repeated three times in order to give emphasis to these special messages. Upon the recital of this verse, one is to rise on his toes as if in a dance.<ref>Masechet Soferim (19). Dover Shalom (Kiddush Levana) explains that this symbolic exertion to touch the moon is a form of prayer: "Just as we cannot touch the moon, may the exertions of our enemies against us be with no avail". Some write that this rise should specially be of three times, See Yalkut Yosef (426).</ref>
#After mankind's first successful Lunar surface landing in July 20, 1969, there were those who felt that this last mentioned verse should now read:"Just as I dance toward you but '''do not''' touch you", most however argued, explaining that, to us here at earth, the moon is classified as 'unable to be touched'.<ref>Israeli Armed Forces’ Chief Chaplain General Rabbi Shlomo Goren's change in the IDF Siddur (pg. 464) also based on text of Masechet Soferim. See, however, Derech Sicha (pg. 629), where Rabbi Chaim Kanievsky explains that even nowadays the moon is deemed 'unable to be touched'. Yalkut Yosef (426:17) writes similarly. </ref>
#Some have written that praying "May I be saved from toothaches" after the recital of this last verse "none of my enemies be able to touch me for evil" is auspicious for being saved from toothaches.<ref>Ta'amei Haminhagim (Inyanei Rosh Chodesh) from the Radziner Rebbe. Some versions of the Ya'avetz's Siddur have this addition as well, in brackets, though. Rabbi Chaim Kanievsky in Derech Sicha (p. 144) concurred with the efficacy of this benevolent charm, as well. He relates that his father, Rabbi Ya'akov Yisrael Kanievsky would recite these additional words also on behalf of others who were suffering from toothaches. See also Yalkut Yosef (Shabbat vol. 5, pg. 329).</ref>
#As was mentioned above, the phases of the moon are equated to the Davidic dynasty, where we are confident that our nation's "diminished" power will soon end and its light will soon illuminate to fullness. It is therefore the custom to recite the verse "David, King of Israel, is alive and enduring".<ref>Rama Orach Chaim 426 </ref> Some communities then follow the recital of this verse with the recital of the word "Amen", three times. One should take care to pause between each [[Amen]] <ref>*Yerushalmi ([[Megillah]] 4:10) teaches that one may not say [[Amen]] [[Amen]] just as the Sages prohibited the recital of "[[Shema]] [[Shema]]". See Ohel Moed ([[Kriyat Shema]] 1:7) who cites this Yerushalmi and rules accordingly. The Beis Yosef (Orach Chaim 61) however challenges this ruling of the Ohel Moed and questions it with many verses which actually contain the words [[Amen]] one after the other. (See Mor U'ketzia (61) where the Yaavetz proves that this Yershalmi actually is against a Bavli which permits such a recital.)
*Pri Chadash (Orach Chaim 61:12) refutes the Beis Yosef's proof: he suggests that those verses are indeed only to be said on condition that pause between the two [[Amen]] words. Kaf Hachaim (Orach Chaim 61:43) and Yabia Omer 10:5 therefore rule that while the recital of Birkat Halevana, a pause should be made between the three "Amen" words.</ref> unless his recital is in private, in which case one is not obligated to pause.<ref>Korban HaEdah (Megillah 4:10)</ref>

==Women==

#According to most authorities this blessing is a [[time-bound commandment]], thus exempting women from obligation of its recital.<ref>[https://www.sefaria.org/Meiri_on_Sanhedrin.42a.1?vhe=Meiri_on_Shas&lang=bi Meiri (Sanhedrin 42a)] seems to hold that women are obligated in its recital. Rabbi Shlomo Kluger ([https://www.sefaria.org/Chokhmat_Shlomo_on_Shulchan_Arukh%2C_Orach_Chayim.426.1?lang=bi Chochmas Shlomo 426:1]) explains that although this ritual is time-framed it does not fall under the category of time-bound obligations from which women are exempt for. He reasons that Birkas Halevana is not attached to a specific time on the calendar, as most time-bound commandments, rather this ritual which is a "response" to a natural phenomenon - the moon's renewal - which so happens to be at specific part of the month, and women are therefore obligated. Rabbi Joseph Ber Soloveitchik held this way as well (Nefesh Harav, pg. [https://www.sefaria.org/sheets/499193.23?lang=bi&with=all&lang2=en 176]-[https://www.sefaria.org/sheets/499193.24?lang=bi&with=all&lang2=en 177]; Mipeninei Harav, pg. [https://tablet.otzar.org/#/book/64101/p/94/t/0.29165492754185161234/fs/0/start/0/end/0/c 98]-[https://tablet.otzar.org/#/book/64101/p/95/t/1654927541851612341234/fs/0/start/0/end/0/c 99]) See Yabia Omer (Orach Chaim 5:36), [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=926#p=27&fitMode=fitwidth&hlts=&ocr= Emek Hatshuva 3:8], and [https://ph.yhb.org.il/en/03-23-01/#fn-8505-1 Peninei Halakha (Women's Prayer, Chapter 23: Some Laws Concerning the Holidays and Festivals, 01. Rosh Ĥodesh and Birkat Ha-levana)] for more on this topic. Rav Moshe Feinstein ([https://hebrewbooks.org/pdfpager.aspx?req=921&st=&pgnum=255 Igros Moshe Choshen Mishpat 2:47:2]) however argued that even this is considered time-framed as it comes around at a same specific time monthly, and that suffices to consider it a time-bound commandment from which women are exempt from. Mishnah Berurah ([https://hebrewbooks.org/pdfpager.aspx?req=60389&st=&pgnum=189 426:1]) considers it so as well. (See further [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=9089#p=297&fitMode=fitwidth&hlts=&ocr=%D7%92%D7%A8%D7%9E%D7%95%20%D7%A4%D7%92%D7%9D%20%D7%94%D7%9C%D7%91%D7%A0%D7%94 Bnei Tzion 426:2] (by [https://he.wikipedia.org/wiki/%D7%91%D7%9F_%D7%A6%D7%99%D7%95%D7%9F_%D7%9C%D7%99%D7%9B%D7%98%D7%9E%D7%9F Rav Bentzion Lichtman]) and [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=50538#p=114&fitMode=fitwidth&hlts=&ocr= Birur Halacha vol. 5 siman 426 page 114] (by [https://forum.otzar.org/viewtopic.php?t=28467 Rav Yechiel Zilber]). </ref>
#When it comes to other time-bound commandments there is a dispute between the Sephardic and Ashkenazic authorities as to whether they may opt-in and recite the blessing if they so wish.<ref>{{Bracha on Mitzvot Aseh Shehazman Grama}}</ref> When it comes to this blessing however, the widespread custom is that all women do not in fact recite it.<ref>Mishnah Berurah 426 in the name of [https://shulchanarukh.alhatorah.org/Dual/Magen_Avraham/Orach_Chayyim/426.1#m7e0n6 Magen Avraham (beginning of siman 426)] in the name of the Shlah ([https://www.sefaria.org/Shenei_Luchot_HaBerit,_Shaar_HaOtiyot,_Kedusha.56?vhe=Shenei_Luchot_HaBrit,_based_on_Amsterdam,_1698_ed._Part_I&lang=bi Shenei Luchot HaBerit, Shaar HaOtiyot, Ot Kuf, Kedusha, s.v. uminhag yafeh]), since Chavah caused the decreasing of the moon.

Rav Moshe Mordechai Karp ([https://tablet.otzar.org/#/book/193174/p/310/t/0.348191252793461861234/fs/XKoz6Cy8KqtzRIKXJV17unW6LXXsKKHJzKOMFkmtJBM3/start/0/end/40/c Hilchos Chag Bechag, Hilchos Rosh Chodesh veKiddush Levana, 13:33]) explains that the even the Shlah agrees that women make say kiddush levana if they wish to, and that the Shlah was only explaining why women don't '''''want''''' to say it. The [https://he.m.wikisource.org/wiki/%D7%A2%D7%A8%D7%95%D7%9A_%D7%94%D7%A9%D7%95%D7%9C%D7%97%D7%9F_%D7%90%D7%95%D7%A8%D7%97_%D7%97%D7%99%D7%99%D7%9D_%D7%AA%D7%9B%D7%95#%D7%A1%D7%99%D7%9E%D7%9F_%D7%AA%D7%9B%D7%95_%D7%A1%D7%A2%D7%99%D7%A3_%D7%99%D7%93 Aruch Hashulchan (426:end of 14)] simply mentions that the minhag is that women don't say kiddush levana and that it seems from the Gemara that women did say a shorter version of kiddush levana. (See further [https://he.wikisource.org/wiki/%D7%A2%D7%A8%D7%95%D7%9A_%D7%94%D7%A9%D7%95%D7%9C%D7%97%D7%9F_%D7%90%D7%95%D7%A8%D7%97_%D7%97%D7%99%D7%99%D7%9D_%D7%A8%D7%A6%D7%95#%D7%A1%D7%99%D7%9E%D7%9F_%D7%A8%D7%A6%D7%95_%D7%A1%D7%A2%D7%99%D7%A3_%D7%94 Aruch Hashulchan 196:5] about the related case of women saying havdala.)

[https://beta.hebrewbooks.org/pdfpager.aspx?req=65783&pgnum=680 Levana Bechidushah (Rav Aharon Shub) page 654]-[https://beta.hebrewbooks.org/pdfpager.aspx?req=65783&pgnum=681 655] discusses whether women may say kiddush levana, and he cites [https://beta.hebrewbooks.org/tursa.aspx?a=oc_x2349 Pri Megadim siman 426 in the beginning of Eshel Avraham] and [https://www.sefaria.org/Machatzit_HaShekel_on_Orach_Chayim.70.1.5?lang=bi Machatzis Hashekel 70:1] that women may not say kiddush levana (who base their ruling upon the words of the Shlah). The Chida in [https://beta.hebrewbooks.org/generic.aspx?download=9191&pgnum=171 Machazik Bracha 426:4] says the same.

[https://hebrewbooks.org/pdfpager.aspx?req=9259&pgnum=384 Yeshuos Yaakov 426:1] and [https://hebrewbooks.org/pdfpager.aspx?req=950&pgnum=64 Shu”t Kesav Sofer Orach Chaim siman 34] also say that women may not say kiddush levana, but for different reasons which are not primarily based on the Shlah.

See further [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=9089#p=297&fitMode=fitwidth&hlts=&ocr=%D7%92%D7%A8%D7%9E%D7%95%20%D7%A4%D7%92%D7%9D%20%D7%94%D7%9C%D7%91%D7%A0%D7%94 Bnei Tzion 426:2] (by [https://he.wikipedia.org/wiki/%D7%91%D7%9F_%D7%A6%D7%99%D7%95%D7%9F_%D7%9C%D7%99%D7%9B%D7%98%D7%9E%D7%9F Rav Bentzion Lichtman]) and [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=50538#p=114&fitMode=fitwidth&hlts=&ocr= Birur Halacha vol. 5 siman 426 page 114] (by [https://forum.otzar.org/viewtopic.php?t=28467 Rav Yechiel Zilber]).</ref> Some suggest that women should attempt to hear the blessing recited by a man who has in mind that the blessing be behalf of them as well.<ref>Kaf HaChaim (Orach Chaim 426:1), Chazon Ovadia Chanuka page 371 (quoted [https://www.hidabroot.org/question/286925 here]).</ref>

==Blind==

#The authorities dispute whether a blind person is obligated in this blessing or not.<ref>[https://www.sefaria.org/Teshuvot_Maharshal.77.2?lang=bi Responsa Maharshal (no. 77)] explains that this blessing was instituted in recognition of the renewal of the moon, and it, thus, follows that even the blind be obligated. Additionally, even the blind benefit from the moon, for others use its light in escorting them. This is also the opinion of the Mishnah Berurah (426:1). See however [https://www.sefaria.org/Biur_Halacha.426.1.2?lang=bi Biur Halachah (s.v. venehenin)] who cites many who hold that he should not recite this blessing. See Ya'avetz's Siddur (Kiddush Levana) who writes that he should recite the blessing with omitting God's name.</ref> Many suggest that he should listen to another while having in mind to fulfill his obligation.<ref>[https://www.sefaria.org/Biur_Halacha.426.1.2?lang=bi Biur Halachah (426, s.v. venehenin)] </ref>
==Children==
#A child who has reached the age of [[chinuch]] should say this blessing. Some say that this is only preferable but not a full obligation<ref>[https://www.sefaria.org/Mishnah_Berurah.426.1?lang=bi&with=all&lang2=en Mishnah Berurah 426:1].</ref>, while others question this ruling and say that it might be a full obligation.<ref>Hilchos Chag Bechag on Rosh Chodesh and Kiddush Levana, 13:31 & footnote 85, pg. 304, [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=57762#p=214&fitMode=fitwidth&hlts=&ocr=%D7%A7%D7%99%D7%93%D7%95%D7%A9%20%D7%9C%D7%91%D7%A0%D7%94 Chinuch Yisrael vol. 1 2:13 pg. 214].</ref>
==Hebrew Text==
#Ashkenazic text of Birkat Halevana: [https://he.wikisource.org/wiki/%D7%A1%D7%99%D7%93%D7%95%D7%A8/%D7%A0%D7%95%D7%A1%D7%97_%D7%90%D7%A9%D7%9B%D7%A0%D7%96/%D7%A7%D7%99%D7%93%D7%95%D7%A9_%D7%9C%D7%91%D7%A0%D7%94 Wikisource.org].
#Sephardic text of Birkat Halevana: [https://www.sefaria.org/Siddur_Edot_HaMizrach,_Blessing_of_the_Moon Sefaria.org].

==Sources==
<references />

[[Category:Brachot]]
[[Category:Prayer]]

Zimmun

2025-02-26T22:39:57Z

Mpg613: added sources and made corrections

==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.<Ref>Magen Avraham 1:5, Kitzur Shulchan Aruch 42:5, Mishna Brurah 1:10,11</ref> The minhag is to say [[Shir HaMaalot]] at Seudot mitzvah as well.<ref>Byitzchak Yikareh of Rav Nevinsal 1:5, Piskei Teshuvot 181:14 in footnote 60. Piskei Teshuvot cites this minhag based on Hitorerut Teshuva 1:88 and others. 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 שמו 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 O.C. 201:1, Mishna Brurah 201:4. Sefer Vkidashto (p. 173) writes that a host can honor whichever guest he likes even a non-kohen over a kohen. His proofs are Shulchan Aruch Harav 167, Biur Halacha 201, Minchat Elazar 4:49, and Mishna Halachot 3:28.</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>
##A person eating with his family is considered one eating together to be obligated in zimmun even if they aren't eating at the same table.<ref>Mishna Brurah 193:18</ref>
##People eating together at a simcha or any other occasion are considered eating together even if they aren't eating at the same table.<ref>Piskei Teshuvot 193:7</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), Piskei Teshuvot 193:7 </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 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 O.C. 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. [https://itorah.com/global-search/zimun%20bread Rabbi Mansour] discussed this topic on several occasions. One time ("Can Three People Make a Zimun if One of Them Did Not Eat Bread?" on 11/24/11) he followed the Shulchan Aruch and Rav Moshe Halevi. However, in two later discussions ("What Must the Third Person Eat for Three People to Make a Zimun?" on 5/19/13 and "Must All Three People Have Eaten Bread in Order to Recite a Zimun?" on 7/9/19) he followed Rav Ovadia Yosef.</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>Shulchan Aruch O.C. 199:6, Kitzur Shulchan Aruch 45:22</ref>
# Women who ate together can optionally make a zimmun for themselves. The zimmun for women doesn't change whether it is three or ten or more women; either way they do not mention Hashem's name, ''Elokenu'', in the zimmun.<ref>Shulchan Aruch O.C. 199:7</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 Sephardi 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 Sephardi, Ashkenazi, and Kattan (Sephardi) eat bread together, they may make a zimmun if the Sephardi leads. If they're ten total, consisting of eight Sephardim, and Ashkenazi, and a Kattan, they Sephardim 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 Sephardi, Ashkenazi, and Kattan eat together, they may make a zimmun and the Sephardi should be Mezamen. Moreover, Rav Shlomo Zalman Auerbach holds that if they're eight Sephardim, an Askenazi, and a Kattan, one of the Sephardim 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 [https://www.sefaria.org/Prisha%2C_Orach_Chaim.199.15.1?lang=bi&with=Tur&lang2=en Perishah (199:15)] had a Girsa in the Tur that ketanim could make their own zimmun, but the [https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.199.18.1?lang=bi 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. However, in a footnote (Birur Halacha §7) he notes that since several rishonim (Meiri Brachot 47b, Sefer Hameorot Brachot 45a, Sefer Habatim Hilchot Brachot Shaar 6 Siman 16, Sefer Hashulchan Hilchot Seuda Shaar 6, and simple understanding of the Tur [https://turshulchanarukh.alhatorah.org/Main/Orach_Chayyim/199.6#m7e4n6 199:6]) hold that ketanim do make their own zimmun, maybe the halacha should be like them, but he does not conclusively decide this way. Rav Moshe Mordechai Karp (Hilchos Yom Beyom, vol. 2, 10:10) holds that ketanim may make their own zimmun as a ''reshut'' (optionally), '''as long as they each say their own birkat hamazon'''. [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=20024#p=100&fitMode=fitwidth&hlts=&ocr=%D7%A7%D7%98%D7%A0%D7%99%D7%9D%20%D7%9E%D7%96%D7%9E%D7%A0%D7%99%D7%9D Benei Banim (3:27, pg 100, s.v. ach & s.v. verak], [https://www.sefaria.org/Responsa_Benei_Banim%2C_Volume_III.27.15?ven=hebrew|Responsa_Benei_Banim,_Jerusalem_1981-2005&lang=bi §15]-[https://www.sefaria.org/Responsa_Benei_Banim%2C_Volume_III.27.16?ven=hebrew|Responsa_Benei_Banim,_Jerusalem_1981-2005&lang=bi 16] on Sefaria) implies that ketanim are allowed make a zimmun, although he says that nowadays the minhag is that ketanim don't make a zimmun. [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=68385#p=271&fitMode=fitwidth&hlts=&ocr=%D7%A7%D7%98%D7%A0%D7%99%D7%9D%20%D7%9E%D7%96%D7%9E%D7%A0%D7%99%D7%9D Rav Molekandov in Kovetz Menorah Badarom Gilyon 58, Adar Sheini 5784, pg 271]-[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=68385#p=272&fitMode=fitwidth&hlts=&ocr= 272] holds that ketanim who reached the age of chinuch must make a zimmun if they eat together.</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 [https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.199.21?lang=bi Kaf HaChaim (199:21)] sounds like they have to be three Gedolot. The Hebrew-English Yalkut Yosef in the footnotes quotes a [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=64496#p=352&fitMode=fitwidth&hlts=&ocr=%D7%9E%D7%96%D7%9E%D7%A0%D7%95%D7%AA Maayan Omer (1:9:31, pg 305; pg 338 in 5777 edition)] 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

2025-02-25T23:01:48Z

Mpg613: added sources