From the Ravs Desk: Latest articles and Q&A [Tuesday 7th Teves 5785]

1. The general rule:

It is not intrinsically necessary for an individual to personally recite a blessing in order to fulfill his obligation of that blessing and it is possible under certain conditions for him to fulfill his obligation of the blessing through hearing another person saying the blessing.

The reason: The basis behind the possibility for one to fulfill a blessing through hearing it said by another person is due to two joint rules: 1) Shomeia Keoneh, which is a rule which states that words which are heard from others are considered as if one has said them himself.^[1] 2) The laws of Areivus or Guarantor, which states that all Jews are guarantors of each other, and hence it ends up that when one Jew is obligated in the saying of a blessing, all Jews who are guarantors are in essence also obligated in making sure that this Jew fulfills his blessing, and hence they can say the blessing on his behalf.^[2]

The conditions: Nevertheless, there are several rules and regulations which exist regarding how and when a person fulfills his obligation through hearing the blessing from another person. For example, does the other person’s age or gender make a difference? Does the other person status of obligation make a difference? Is a Minyan necessary? May one do so even if he knows how to say the blessing himself? There are several nuanced differences in these laws which often depend on the type of blessing that one desires to be Yotzei. All this and more will be elaborated on throughout this chapter.

Birchas Hamitzos: Unlike Birchas Hanehnin, one can even initially be Yotzei an after blessing of Birchas Hamitzvos from another if the proper conditions are fulfilled. By Birchas Hamitzvos, they are much less conditions that must be met than by Birchas Hanehnin.

Birchas Hanehnin – Before blessing:^[3] Some Poskim^[4] rule that one cannot be Yotzei Birchas Hanehnin from another with exception to the blessings said over bread and wine if the proper conditions are fulfilled.^[5] Practically, the main opinion follows the lenient opinion if the proper conditions are fulfilled, although the custom is for every person to say their own blessing by all foods and drinks other than bread and wine, and not fulfill their obligation with the blessing of others.

Birchas Hanehnin – After blessing:^[6] Initially, one cannot be Yotzei an after blessing of Birchas Hanehnin [i.e. Borei Nefashos, Meiyn Gimel] from another with exception to Birchas Hamazon.^[7] However, Bedieved, if one heard an after blessing from another, then it is valid if the proper conditions are fulfilled. Furthermore, if someone does not know how to say an after blessing, then he may even initially fulfill his obligation with the after blessing of another if the proper conditions are fulfilled. For this reason, in today’s times that there are many who belittle the saying of an after blessing, so is to be done even initially that one person say the after blessing out loud in order to fulfill the obligation of the listeners even though they know how to say the blessing themselves.

[1] See Admur 213:3; M”A 213:7

[2] Admur 8:11; 167:23; 197:6; M”A 167:40; Rashi Shavuos 39a; Tosafos Brachos 48b; Rosh Brachos 7:21; Rabbienu Yona Brachos 20a; Sanhedrin 27b

[3] Admur 213:1

[4] 2^nd opinion in Admur 213:1; Rama 213:1; Raavad Brachos 1:12; Brachos 43a

[5] See Admur 213:1

[6] Admur 213:2; Rashba 1:205; Ramban 196; See M”A 167:28; Admur 167:17

[7] See Admur 213:1

Woman:

Mitzvos that they are not obligated in – Being Motzi others:^[1] Although a woman may choose to recite a blessing prior to performing even mitzvahs that they are exempt from^[2], nonetheless, a woman cannot fulfill a Mitzvah or its blessing on behalf of a man if she is not equally obligated in that mitzvah. Thus, by all Mitzvah’s which women are exempt from fulfilling due to them being time-dependent, they cannot be Motzi men who are obligated in it. They cannot be Motzi them neither in the fulfillment of the actual Mitzvah or its blessing. [Seemingly, they also cannot be Motzi other women if they had already fulfilled the Mitzvah, or do not plan on doing so until later on.^[3] Thus, for example, a woman who was already Yotzei the mitzvah of Shofar on Rosh Hashanah, cannot say the blessing on behalf of a woman who has yet to hear the shofar.]

Mitzvos that they are not obligated in – Being Yotzei from others:^[4] Women who are exempt from a Mitzvah can only be Yotzei the blessing from others if that other individual is saying the blessing on behalf of themselves or on behalf of other people that are obligated in it. Thus, for example, a man or woman who was not yet Yotzei the mitzvah of Shofar on Rosh Hashanah, may say the blessing on behalf of himself and likewise include be Motzi a woman who has yet to hear the shofar. However, a man or woman who was already Yotzei the Mitzvah of Shofar on Rosh Hashanah, cannot say the blessing on behalf of a woman who has yet to hear the shofar.^[5]

Mitzvos that they are obligated in – Being Yotzei from others:^[6] A woman who is obligated in a Mitzvah can be Yotzei the Mitzvah and its blessing through having another person, whether man or women, do so on their behalf. For example, a man or woman may read Megillah with a blessing on behalf of a woman who has yet to hear the Megillah. Likewise, a man or woman may recite Kiddush on behalf of a woman who has yet to be Yotzei Kiddush. This applies even if the man or woman who is reciting the blessing has already fulfilled their obligation and is repeating the Mitzvah and blessing just for the sake of the woman.^[7] However, in such a case, the blessing may only be  repeated on her behalf in the event that she does not know how to say the blessing herself.^[8]

Mitzvos that they are obligated in – Being Motzi others:^[9] A woman who is obligated in a Mitzvah can be Motzi others who are obligated in that Mitzvah or its blessing. This applies even to being Motzi other men with her blessing. This applies even she has already fulfilled her obligation and is repeating the Mitzvah and blessing just for the sake of the other man or woman. ^[10] Nevertheless, it is not proper for a woman to be Motzi a man.^[11]

Birchas Hamazon:^[12] A woman who ate a Kezayis of bread can only be Motzi a man if the man did not eat to the point of satiation.^[13] 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.^[14]

[1] See Admur 186:2; 296:19 regarding Havdalah; Brachos 20b; P”M 17 A”A 2; Kaf Hachaim 17:9; See regarding Birchas Hamazon: 199:9; See regarding Kiddush: 271:7; M”A 271:2; M”B 271:3; Rav Poalim 1:10; Kaf Hachaim 271:9; See regarding Shofar: Admur 588:6; Michaber 589:1;

[2] Admur 17:3 [Tzitzis]; Kuntrus Achron 489:1; 296:19 [Havdalah]; 489:2 [Sefiras Haomer]; 589:2 [Shofar]; 640:2 [Sukkah]; Rama 589:6; Taz 658:9; M”A 658:11; M”B 655:1; Rabbeinu Tam R”H 33a; Ran; Rosh in name of Mahritz Geios; Tur 589; Ritva Sukkah 2; Rashba 123; Maggid Mishneh Shofar 2 in name of Rashba; Shut Min Hashamayim 1; Birkeiy Yosef 654:2; Yosef Ometz 82; See Kaf Hachaim 17:4; 589:23

Other Opinions-Sefaradim: Some Poskim rule that women may never recite a blessing over any Mitzvah that they are not obligated in. [Michaber 589:6; Beis Yosef 589; Rambam Hilchos Tzitzis; Igur in name of Reb Yeshaya; Rashi, brought in Hagahos on Rambam; Chacham Tzevi] The Michaber ibid rules that they cannot say a blessing as Safek Brachos Lihakel. [Beis Yosef 589] The Birkeiy Yosef ibid states that after seeing the answer from heaven in Shut Min Hashamayim he retracted from ruling like the Michaber and would tell women to recite a blessing. He concludes that if the Michaber would have seen the Shut Min Hashamayim certainly he too would have retracted his ruling.

[3] So rule the following question regarding a man say the blessing for a woman, and the same logic should apply even more so regarding a woman saying on behalf of another woman: Shofar: Admur 589:2; 640:2 [Lulav]; Rama 589:6; Darkei Moshe 589:2; Havdala: Admur 296:19, in suspicion for 2nd opinion there; M”A 296:11; Elya Raba 296:18; Toras Chesed Teshuvos Hamafteichos; Beis Dovid 491;  M”B 296:36; Kaf Hachaim 296:54 based on Zechor Leavraham 1 Erech Havdala; Piskeiy Teshuvos 296:21

[4] See Admur 296:19 [Havdala]; 589:2 [Shofar]; 640:2 [Lulav]; Rama 589:6; Darkei Moshe 589:2; M”A 296:11; Elya Raba 296:18; Toras Chesed Teshuvos Hamafteichos; Beis Dovid 491;  M”B 296:36; Kaf Hachaim 296:54 based on Zechor Leavraham 1 Erech Havdala; Piskeiy Teshuvos 296:21

[5] The reason: Women who are not obligated in a command are likewise not commanded to say the blessing. Thus, a man has no obligation to recite the blessing for them to fulfill this optional Mitzvah. In such a case, if a man says the blessing for women it is considered a needless blessing and is hence defined as a blessing in vain. However, women themselves can choose to say the blessing for reasons explained in previous footnotes. [Admur 589:2] Vetzaruch Iyun as to how to understand this reason. Why can’t men say this optional blessing for women just like women can say it for themselves? In other words, if we permit an optional blessing for women why can’t we also permit it for men to say for the sake of women. Perhaps the reason is because since the blessing is optional and the man gains nothing for saying it [not even an exemption from Areivus], it is therefore considered an unnecessary blessing for him to say. However, women may say it being that she gains the fulfillment of the Mitzvah and hence it is not unnecessary. 

[6] See Admur 186:2; 263 KU”A 5; 271:3; 296:19; 608:4-5; Ritva Brachos 5:2 and Mordechai Megillah 797; P”M 271 A”A 2; 689 A”A 4; Degul Merivava 271 and Tzlach Brachos 20b; Rav Akiva Eiger 271 and Shut Rav Akiva Eiger 7; M”B 271:5; 273:20; 675:9; 692:10-11; Biur Halacha 689 “Venashim”; Kaf Hachaim 675:20; Chasam Sofer 271; Rosh Yosef Brachos ibid; Avnei Nezer 439; Shaar Hatziyon 271:9; Minchas Yitzchak 3:54; Har Tzvi 2:122; See Piskeiy Teshuvos 271:8 footnote 89 and 92 for the full list of Poskim on each side of the debate

[7] Other opinions – The law of Areivus for women: There is a debate regarding the question if at all a person can be Motzi a woman if he or she already fulfilled his or her obligation, even if for certain both are obligated in the Mitzvah: See the following Poskim regarding a debate if women are included in the Mitzvah of Areivus, and can hence be Motzi others if they were already Yotzei: Rosh and Rabbeinu Yona Barchos 20b [no Areivus]; Ritva Brachos 5:2 and Mordechai Megillah 797 [There is Areivus]; Admur 186:2; 263 KU”A 5; 271:3; 296:19; 608:4-5 [All these sources implies there is Areivus and she can be Motzi]; P”M 271 A”A 2; 689 A”A 4 [questionable]; Degul Merivava 271 and Tzlach Brachos 20b [No Areivus]; Rav Akiva Eiger 271 and Shut Rav Akiva Eiger 7 [There is Areivus]; M”B 271:5; 273:20; 675:9; 692:10-11 [All these sources implies there is Areivus and she can be Motzi]; Biur Halacha 689 “Venashim”; Kaf Hachaim 675:20 [Permitted]; The following Poskim all rule she is considered within Areivus: Chasam Sofer 271; Rosh Yosef Brachos ibid; Avnei Nezer 439; Shaar Hatziyon 271:9; Minchas Yitzchak 3:54; Har Tzvi 2:122; See Piskeiy Teshuvos 271:8 footnote 89 and 92 for the full list of Poskim on each side of the debate; In 296 footnote 207 he concludes to initially be stringent

The law if she has yet to fulfill her obligation: In the event that the woman saying the blessing has yet to fulfill her own obligation and is doing so also on her own behalf, then everyone agrees that a man fulfills his obligation with hearing the blessing from her, as Shomeia Keoneh, and the concept of Areivus is only needed in a case that the person saying the blessing has already fulfilled their obligation. [See Admur 213:3; 8:11; 167:23; 197:6; M”A 167:40; 213:7]

[8] See for general rule: Admur 167:23; Terumas Hadeshen 140; See regarding Tzitzis: Admur 8:11; M”A 8:8; P”M 8 A”A 8; Tehila Ledavid 8:3; Kaf Hachaim 8:21; See regarding Birchas Hamazon: 186:3; So rule regarding Kiddush: Admur  269:3; 271:4; 273:6; Michaber 273:4; M”B 273:17 Ketzos Hashulchan 81:4; 96:5; Kitzur Halachos Shabbos p. 114 and 164, 273:42 footnote 69; 296 footnote 32; SSH”K 51:1; Piskeiy Teshuvos 273:5; Koveitz Hearos Ubiurim Tzemach Tzedek 7:87; Hearos Ubiurim Ohalei Torah 1024 p. 56; 1025 p. 65; 1026 p. 74; 1028 p. 79; So rule regarding Havdala: Admur 296:17; 297:8; Kuntrus Achron 272:2; So rule regarding Shofar: Admur 585:5; M”A 585:3 based on Terumas Hadeshen 140; Opinion in M”B 585:5; Machatzis Hashekel 585; P”M 585 A”A 3; Derech Hachaim 2 regarding Shofar; Mateh Efraim 585:6; Chayeh Adam 141:7; Kaf Hachaim 585:21; So rule regarding Chanukah: P”M 676 A”A 4; Ben Ish Chaiy Vayeishev 6; Kaf Hachaim 675:9; [See however M”A 676:4 in name of Hagahos Maimanis and Kaf Hachaim 676:13 that one person can light and another can say the blessing, and they do not state that it’s better for the person to say the blessing rather than the emissary.] So rule regarding Megillah: Opinion in M”B 692:10; Kaf Hachaim 692:14 and 25; See Derech HaChaim 3; Minchas Yitzchak 3:53-54; Salmas Chaim 269; Luach Tukichinsky; Kinyan Torah 3:103; See Sdei Chemed R”R 2:19; Piskeiy Teshuvos 692:7 that so is custom today

[9] See Admur 186:1 [Birchas Hamazon]; 271:6 [Kiddush]; 296:19; Piskeiy Teshuvos 167:28; 186:1; See regarding Chanukah lighting: Michaber 675:3; M”A 675:4; Taz 675:4; Agudah; Bach; Kneses Hagedola; Levush; Olas Shabbos 675:1; Peri Chadash 675; Elya Raba 675:6; Shulchan Gavoa 675:6; Machazik Bracha 675:4; M”B 675:9; Kaf Hachaim 675:19

[10] M”B 675:9; Kaf Hachaim 675:20

Other opinions – The law of Areivus for women: There is a debate regarding the question if at all a person can be Motzi a woman if he or she already fulfilled his or her obligation, even if for certain both are obligated in the Mitzvah: See the following Poskim regarding a debate if women are included in the Mitzvah of Areivus, and can hence be Motzi others if they were already Yotzei: Rosh and Rabbeinu Yona Barchos 20b [no Areivus]; Ritva Brachos 5:2 and Mordechai Megillah 797 [There is Areivus]; Admur 186:2; 263 KU”A 5; 271:3; 296:19; 608:4-5 [All these sources implies there is Areivus and she can be Motzi]; P”M 271 A”A 2; 689 A”A 4 [questionable]; Degul Merivava 271 and Tzlach Brachos 20b [No Areivus]; Rav Akiva Eiger 271 and Shut Rav Akiva Eiger 7 [There is Areivus]; M”B 271:5; 273:20; 675:9; 692:10-11 [All these sources implies there is Areivus and she can be Motzi]; Biur Halacha 689 “Venashim”; Kaf Hachaim 675:20 [Permitted]; The following Poskim all rule she is considered within Areivus: Chasam Sofer 271; Rosh Yosef Brachos ibid; Avnei Nezer 439; Shaar Hatziyon 271:9; Minchas Yitzchak 3:54; Har Tzvi 2:122; See Piskeiy Teshuvos 271:8 footnote 89 and 92 for the full list of Poskim on each side of the debate; In 296 footnote 207 he concludes to initially be stringent

[11] See Brachos 20b and Sukkah 38a one whose wife says blessings for him, even though he is Yotzei, “A curse will befall his home.”; Piskeiy Teshuvos 271:8 footnotes 99-100See regarding Kiddush: Admur 271:6; Michaber 271:2; Kol Bo 31; M”A 271:2; Aguda Shavuos 9; Rav Poalim Sod Yesharim 3:6; M”B 271:4; See regarding Hallel: M”A 422:5; Kaf Hachaim 422:28; Biur Halacha 422:2 “Hallel”; Mishneh Sukkah 38a; Brachos 20b; Chanukah candles: Biur Halacha 675:2 “Isha”

[12] See Admur 186:3; 197:6

[13] Admur 186:3

[14] Admur 186:4

Minyan – Can one be Yotzei a blessing without a Minyan?^[1]

Depends. There is no requirement to have a Minyan present in order to be Yotzei a blessing of Birchas Hamitzvos, or Birchas Hanhenin with another person. However, Birchas Hashevach and the blessings of Davening, one can only be Yotzei if a Minyan is present.

[1] Admur 59:4 “An individual may not be Motzi another individual with a blessing with exception to Birchas Hanehnin and Birchas Hamitzvos. And the like of all other blessings, however by Birchas Shema and Birchas Hashevach, a Minyan is required”; Admur 8:11 “If a few people are wearing the Tallis simultaneously, each one says their own blessing each person is to say the blessing on his own, although if they want, they can choose to have one person say the blessing, and the remainder will listen and answer Amen.” See regarding Shofar: Admur 591:1; Michaber 591:1; M”B 594:1; See Admur 213:6 regarding if a Minyan is not present by Megillah reading, it is still better for one person to read and say the blessing on behalf of all; M”A ibid and Admur 8:11 and 213:6 never conditions being Yotzei with someone on a Minyan being present

The ruling in Admur 489:1: Admur 489:1 writes that one may be Yotzei with the blessing of the Chazan being that “As when there are ten Jews doing a Mitzvah together one Jew is able/allowed to say the blessing on behalf of all the congregants, as explained in 8:11.” This implies that if a Minyan is not present [ten Jews] then one may not be Yotzei, or is not allowed to be Yotzei, with another person’s blessing. This clearly contradicts the notion established in all the other sources in Admur and Poskim that a Minyan is never a prerequisite to being Yotzei a Mitzvah or blessing. To note that in M”A ibid, as well as 8:11 no mention is made of that this is limited to the presence of a Minyan. In truth however, one can explain as follows: Admur here in 489:1 never intended to say that a Minyan is required in order to be Yotzei. Rather the intention is to say that in order for it to be initially allowed to be Yotzei with another rather than say it on one’s own, one needs a Minyan present, as otherwise there is not as much of a Berov Am, and the advantage of increasing in necessary blessings overrides the advantage of Berov Am of less than a Minyan. Only when there is a Minyan do we say the advantage of Berov Am is equal to the advantage of increasing in necessary blessings, and hence there is no precedence to one over the other. [See Admur 213:6 for a discussion of the advantage of Berov Am versus the advantage of increasing in necessary blessings] On this Admur ibid intended to say that when there is a Minyan one can choose to be Yotzei with the Chazan, as if there isn’t a Minyan it is better to say it oneself. See more sources for this distinction in next footnote.

Birchas Hanehnin:^[1]

Letter of law: By Birchas Hanehnin, whenever it is possible for one to fulfill his obligation with another, such as when they are eating or drinking bread or wine together in a state of Kevius, then it is a Mitzvah for one person to recite the blessing on behalf of them all, as Berov Am Hadras Melech.^[2] This is a mere Hiddur Mitzvah and is not an obligation, although one should follow this Hiddur when possible, with exception to if the group initially has in mind to not join each other in which case they are exempt from following this Hiddur.^[3]

The custom:^[4] Despite the above Hiddur Mitzvah for one to say the blessing on behalf of all, in today’s times the custom has become for each individual to say the blessing to themselves and not fulfill their obligation with others. The reason for this is because people are not careful to speak between hearing the blessing and tasting the food, which invalidates the blessing. Now, since this has become the custom it is considered that they established themselves initially to not join together with a blessing, and are hence exempt from the above Hiddur.

Letter of law by Before blessings:^[5] The above letter of law Mitzvah for one person to recite the blessing on behalf of others only applies to the blessing of Hamotzi said over a meal of bread, and Hagafen said over the drinking of wine. However by the before blessings of all other foods, it is better that one say the blessing himself, as some Poskim^[6] rule that one cannot be Yotzei Birchas Hanehnin from another with exception to bread and wine.

Letter of law by After blessings:^[7] Likewise, the above letter of law Mitzvah for one person to recite the blessing on behalf of others only applies to before blessings, however by after blessings [i.e. Borei Nefashos, Meiyn Gimel] one must say the blessing personally himself with exception to Birchas Hamazon which may even initially be heard from another when in the state of Zimun and Kevius.

How many people together: By the before blessings of Hamotzi and Hagafen, the letter of law Mitzvah for one person to recite the blessing on behalf of others applies even if there are only two people eating together.^[8] However, by the after blessing of Birchas Hamazon this only applies if there is a Zimun of three men present.^[9]

[1] See Admur 167:14 and 18; 213:6

[2] Admur 167:14 and 18; 213:6

[3] Admur 167:18; 213:6

[4] Admur 167:18

[5] See Admur 213:1

[6] 2^nd opinion in Admur 213:1; Rama 213:1; Raavad Brachos 1:12; Brachos 43a

[7] Admur 213:2; Rashba 1:205; Ramban 196; See M”A 167:28; Admur 167:17

[8] Admur 167:14

[9][9] Admur 167:14 and 17

Bedieved: Bedieved, one is Yotzei with another’s Birchas Hamazon even if there isn’t a Zimun present, if they are Bekevius. [Admur 167:17; 193:1]