C. Birchas Hanehnin:[1]

Definition of Birchas Hanehnin: See above in A.

Kevius: By all Birchas Hanehnin, one cannot be Yotzei a blessing from another unless the group is Kavua together. This matter will be explained in Halacha ??.

Saying Birchas Hanhenin on behalf of another: Unlike the law by blessings over mitzvot, one who does not need to recite a blessing over a pleasure, cannot recite a blessing and fulfill the obligation on behalf of another person who is partaking in that pleasure.[2] Thus, if one is not currently having a drink, then he may not say the blessing of Shehakol on behalf of another person who is having a drink in order to be Motzi him. This applies even if the other person does not know how to say the blessing himself. However, if he is also having a drink then he can be Motzi another person with his blessing of Shehakol. However, those blessings over pleasures which are required to be done due to them containing a mitzvah, such as the saying of Kiddush, Havdalah, and eating Matzah, one may say a blessing on behalf of those who don’t know how to say the blessing themselves, as they are considered like Birchas Hamiztvos. However, the blessing of Hamotzi over Lechem Mishneh on Shabbos and Yom Tov is considered Birchas Hanehnin and not Birchas Hamitzvos.^[3]

Saying an after blessings on behalf of another:[4] The above law applies to both a before blessing and an after blessing. Thus, one may not recite an after blessing on behalf of a person who became obligated in an after blessing after eating a food or beverage, even if the other person does not know how to say the blessing themselves.

Saying Birchas Hamazon on behalf of another:[5] The above law applies likewise to Birchas Hamazon, that one who did not eat a Kezayis of bread cannot be Motzi one who ate bread. However, an adult man who ate a Kezayis of bread can be Motzi one who also ate bread, even if the other person ate bread to the point of satiation and is hence biblically obligated in the after blessing.[6] However, a woman and child who ate a Kezayis can only be Motzi a man if the man did not eat to the point of satiation.[7] The above, however only applies Bedieved, or in a time of need, however initially, a person who ate bread to the point of satiation should only be Yotzei from someone who also ate bread to the point of satiation.[8] Likewise, all the above only applies if the individual does not know how to say Birchas Hamazon, however, if he knows how to say it himself, then he may not fulfill his obligation with hearing it from another unless it is said with a Zimun.[9]

Bedieved if said Birchas Hanehnin on behalf of another:[10] Even Bedieved, an individual does not fulfill his obligation with a before or after blessing that was said on his behalf, if the person who said it was not personally obligated in saying that blessing.[11] This applies even if both of them had in mind to be Yotzei, Motzei, and he answered Amen to his blessing.

Saying a blessing on behalf of a child:[12] The one exception to the above rule is regarding a child, as it is permitted to recite a blessing on behalf of any child in order to educate them in the mitzvah’s. This applies even to someone else’s child. This applies even at times that the child is not eating or drinking, and certainly applies prior to eating or drinking a food. Hence, it is permitted for one to recite the blessing of Shehakol on behalf of a child who is having a drink, and the child is not required to say the blessing himself.

Being Yotzei with one who is saying the blessing on his own behalf:[13] Although from the letter of the law one can fulfill his obligation for a before or after blessing on a food with another person saying a blessing on behalf of himself if they are Kavua together[14], nonetheless, initially the custom is for one to personally recite a blessing over food or drink rather than hear it from another[15], with exception to bread and wine in which case one may be Yotzei with another person who is also benefiting if they are Kavua together. This applies only to food or drink that does not involve a Mitzvah.

Can a child who is eating or drinking be Motzi another in Birchas Hanehnin? Some Poskim^[16] rule a child who has reached the age of Chinuch can be Motzi another in Birchas Hanehnin.^[17]

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[1] See Admur 167:23; 197:6; 213:3; 273:6; Michaber 167:19; 213:2; Rosh Hashanah 29a

[2] The reason: As a Jew is only considered personally liable to the blessing which is obligated by another Jew due to being considered a guarantor for the mitzvah’s of another Jew. This is in contrast to pleasures of which it is the person’s decision to partake or not, and we are not considered guarantors of another persons pleasures. [See Admur 167:23] This disqualification is Rabbinical, and is based on the verse which states “Veachalta Vesavata,” which implies that only one who ate may say a blessing on behalf of another. [Admur 197:6]

[3] Admur 167:23; M”A 167:41

The reason: As even on Shabbos, eating is only a Mitzvah if one receives pleasure from it, and is hence considered Birchas Hanehnin. [See Admur ibid]

[4] Admur 213:3

The Biblical law: This rule is only rabbinical, as biblically one is able to recite Birchas Hamazon on behalf of another person even if he did not himself eat any bread as the person has already become obligated in the blessing and every Jew is a guarantor to make sure that he says the after blessing, and it is only the sages who disqualified this ability. This disqualification is based on the verse which states “Veachalta Vesavata,” which implies that only one who ate may say a blessing on behalf of another. [Admur 197:6]

[5] See Admur 186:3; 197:6

[6] 1^st opinion in Admur 197:3

[7] Admur 186:3

[8] 2^nd opinion in Admur 197:3 and final ruling

[9] Admur 186:4

[10] Admur 213:3

[11] The reason: As although we have a rule which states that one who hears is like one who said [i.e. Shomeia Keoneh], nevertheless, since the blessing of the person who said it was in vain, therefore it is considered that one heard an improper blessing. [Admur ibid]

[12] Admur 167:23; 215:3; Michaber 167:19; Rosh Hashanah 29a

[13] Admur 213:1; Michaber 213:1

[14] 1^st and main opinion Admur ibid

[15] Custom based on 2^nd opinion in Admur ibid; Rama 213:1

[16] P”M 213 A”A 7; See Admur 186:3 Vetzaruch Iyun!

[17] The reason: As blessings are only Rabbinical. [ibid]