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 say the blessing. The basis behind the possibility for one to fulfill a blessing through hearing it said by another person is due to two joint rules:

• 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]
• 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’s 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. The following is a list of conditions that will be explored throughout this chapter that are necessary to be met in order to fulfill a blessing by hearing a blessing said by another person:

1. Level of obligation: The person saying the blessing must also be obligated in the blessing, as explained in Halacha 2.
2. Did not yet fulfill obligation: If a person who is obligated already fulfilled his obligation, then in the question of whether he may repeat the blessing on behalf of another, there is a distinction regarding blessings over Mitzvahs versus blessings over pleasures, that by blessings over Mitzvahs the blessing may only be repeated on behalf of another if the person does not know how to say the blessing himself, while by blessings over pleasure, the blessing may not be repeated at all, as explained in Halacha 2.
3. Kavana – Intent: Both the listener and person saying the blessing must have intent to be Yotzei Motzi, as explained in Halacha 7.
4. Hearing all words: In order to fulfill his obligation the listeners must hear all of the words of the blessing from beginning to end, as explained in Halacha 6.
5. Minyan: By certain blessings, such as blessings of praise and prayer, it is necessary to have a Minyan, as explained in Halacha 2-3.
6. Kevius: By blessing over pleasures, it is required for the individuals to be seated together in a way that is defined as Kevius in order to fulfill their obligation, as explained in Halacha 5. Due to this, one is initially to never fulfill his obligation of Birchas Hanehnin with the blessing of another with exception to the before blessing of Hamotzi and wine.

Birchas Hamitzvos – General rule: 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, there 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 and 6; 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; Rabbeinu 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