Zimmun: Difference between revisions

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# Some say that answering Zimmun is considered one of a person’s hundred Brachot every day. <Ref> Sefer Keysad Mezamnin 1:22 </ref>
# Some say that answering Zimmun is considered one of a person’s hundred Brachot every day. <Ref> Sefer Keysad Mezamnin 1:22 </ref>
== Who has the obligation?==
== Who has the obligation?==
# It only applies when 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) eat  simultaneously either at the beginning or the end of the meal. <ref> S”A 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. Magan Avraham 195:2 and Mishna Brurah 197:3 also include the requirement of sitting at the same table. <ref/>
# It only applies when 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) eat  simultaneously either at the beginning or the end of the meal. <ref> S”A 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. Magan Avraham 195:2 and Mishna Brurah 197:3 also include the requirement of sitting at the same table. </ref>
# If three people aren’t obligated to make Zimmun as they didn’t join their meals, the three can’t do 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, Magan 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 zimun together. Mishna Brurah 193:24 concludes that the Magan Avraham is more logical. </ref>
# If three people aren’t obligated to make Zimmun as they didn’t join their meals, the three can’t do 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, Magan 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 zimun together. Mishna Brurah 193:24 concludes that the Magan Avraham is more logical. </ref>
# If in a school or yeshiva, the students go to lunch at the same time, the group can make Zimmun together even if they sit at separate tables as long as they can see from one table to another. Even if they don’t have enough at each table to make their own Zimmun of ten, they can join together to make a Zimmun of ten. However, it’s preferable that they one time actual say verbally that they intend to eat together. <ref> Yalkut Yosef (vol 3 pg 375) </ref>
# If in a school or yeshiva, the students go to lunch at the same time, the group can make Zimmun together even if they sit at separate tables as long as they can see from one table to another. Even if they don’t have enough at each table to make their own Zimmun of ten, they can join together to make a Zimmun of ten. However, it’s preferable that they one time actual say verbally that they intend to eat together. <ref> Yalkut Yosef (vol 3 pg 375) </ref>
==Zimmun after someone already Benched==
==Zimmun after someone already Benched==
# If three people ate bread together, and one forgot to wait for Zimmun, the other two can do Zimmun with the one who already Benched. <ref> S”A 194:1 writes that if one out of three people in a Zimmun said Birkat HaMazon they can still ma`ke Zimmun to fulfill the obligation of the two and the one who said Birkat HaMazon will not fulfill his obligation because a Zimmun must be said before Birkat HaMazon. </ref>
# If three people ate bread together, and one forgot to wait for Zimmun, the other two can do Zimmun with the one who already Benched. <ref> S”A 194:1 writes that if one out of three people in a Zimmun said Birkat HaMazon they can still ma`ke Zimmun to fulfill the obligation of the two and the one who said Birkat HaMazon will not fulfill his obligation because a Zimmun must be said before Birkat HaMazon. </ref>

Revision as of 04:58, 4 July 2010

Zimmun

Introduction

  1. If three people eat together are obligated to make a Zimmun before benching (making birkat hamazon). [1] Chazal based it on the pasuk “גדלו לה" אתי ונרוממה ה" יחדיו” [2] and “כי שם ה" אקרא הבו גודל לאלוקונו” [3].
  2. Most authorities consider Zimmun to be a rabbinic obligation. [4]
  3. Zimmun could be said in any language as the purpose is to introduce the benching orally and join the group together to praise Hashem. [5]
  4. Some say that answering Zimmun is considered one of a person’s hundred Brachot every day. [6]

Who has the obligation?

  1. It only applies when 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) eat simultaneously either at the beginning or the end of the meal. [7]
  2. If three people aren’t obligated to make Zimmun as they didn’t join their meals, the three can’t do Zimmun. [8]
  3. 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. [9]

Zimmun after someone already Benched

  1. If three people ate bread together, and one forgot to wait for Zimmun, the other two can do Zimmun with the one who already Benched. [10]
  2. If three people ate together, two ate bread and one ate a Kezayit of something else or drank a Reviyat of a drink (other than water) are obligated to make Zimmun. [11]
  3. 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. [12]
  4. 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. [13]

Safek Zimmun

  1. 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. [14]

References

  1. ↑ S”A 192:1
  2. ↑ Tehilim 34
  3. ↑ Devarim 30. Gemara Brachot 45 quoted by the Mishna Brurah 192:1.
  4. ↑ 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.
  5. ↑ 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.
  6. ↑ Sefer Keysad Mezamnin 1:22
  7. ↑ S”A 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. Magan Avraham 195:2 and Mishna Brurah 197:3 also include the requirement of sitting at the same table.
  8. ↑ 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, Magan 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 zimun together. Mishna Brurah 193:24 concludes that the Magan Avraham is more logical.
  9. ↑ Yalkut Yosef (vol 3 pg 375)
  10. ↑ S”A 194:1 writes that if one out of three people in a Zimmun said Birkat HaMazon they can still ma`ke Zimmun to fulfill the obligation of the two and the one who said Birkat HaMazon will not fulfill his obligation because a Zimmun must be said before Birkat HaMazon.
  11. ↑ 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.
  12. ↑ Mishna Brurah 197:9
  13. ↑ Mishna Brurah 194 (Buir Halacha D”H Echad Mehem) quotes tha Eliya Rabba who is unsure whether the one who ate bread and didn’t make Birkat Hamazon can make Zimmun and concludes that since there’s only one who is obligated (and can fulfill their obligation) they can’t make ZImmun. Such is also the opinion of the Birkei Yosef, Mamer Mordechai, and Magan Giborim.
  14. ↑ Mishna Brurah (Buir Halacha 197 D”H 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.
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