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DonateBy all Birchas Hanehnin, one cannot be Yotzei a blessing from another unless the group is Kavua together, which is defined as sitting together at the same table.[3] Thus, if the listener remains standing, he does not fulfill his obligation being that he has excluded himself from the Kevius. Rather, both the listener and the person saying the blessing must both be seated at the same table. This applies to both a before and after blessing, and applies even Bedieved.[4] This requirement of Kevius applies even to family members, with exception to a waiter for whom Kevius is not required.[5] However, regarding if even Lechatchila one may fulfill his obligation through hearing the blessing from another when in the state of Kevius, there is a difference between the type of blessing being recited, as will be explained.
Bracha Rishona:[6] Even when sitting together in a form of Kevius 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. The reason for this is because some Poskim[7] rule that one cannot be Yotzei Birchas Hanehnin from another with exception to bread and wine.
Bread and Wine:[8] By bread and wine, one may even initially fulfill his obligation with another’s blessing when in the form of Kevius.
- Example: A group of friends sits together at a table to eat bread. One person says the HaMotzi blessing out loud, and everyone listens. If someone was standing away from the table and not part of the group, they would need to say the blessing themselves.
- Example: At a party, people are sampling snacks while standing and mingling. One person says the blessing over the snacks. Because they are not sitting together as a group (no Kevius), each person must make their own blessing before eating.
Bracha Achrona:[9] Initially, one cannot be Yotzei an after blessing of Birchas Hanehnin [i.e. Borei Nefashos, Meiyn Gimel] from another, with exception to Birchas Hamazon with a Zimun[10], even if they are in a state of Kevius. However, Bedieved, if one heard an after blessing from another, then if they were in a state of Kevius and both had intention to be Yotzei Motzi with the blessing, then it is valid. 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 they are in a form of Kevius. 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.
- Example: After eating fruit, two siblings are still sitting together at the table. One recites the Borei Nefashos (after-blessing) out loud for both. However, this is the exception, not the rule; usually, each recites their own after-blessing unless necessary.
Birchas Hanehnin that do not involve food [i.e. Besamim]:[11] The above necessity of Kevius and sitting to be Yotzei a blessing only applies by a blessing said over a food or drink which contains personal and individual pleasure and benefit, and not by a blessing over pleasures that is collectively received. Thus, all the listeners fulfill their obligation of the blessing said over spices that reaches everyone’s nose simultaneously whether they are sitting or standing. Thus, it is not necessary to be sitting together by the blessing of Besamim that is recited by Havdalah, and the same applies for the blessing said over the fire, that it does not require Kevius for the listeners to be Yotzei, as these blessings are considered both collective pleasures as well as blessing of Mitzvah’s. However when a person is smelling spices individually outside of the Motzei Shabbos obligation, such as holding his own spices in his hands, then he does not fulfill his obligation with hearing the blessing from another, unless they are both in the state of Kevius.
- Example: During Havdalah, a person says the blessing over Besamim (spices), and the family is scattered around the room, some sitting and some standing. Everyone who hears the blessing—and intends to be included—fulfills their obligation, regardless of whether they are sitting, standing, or even in a different room, as long as they hear the blessing.
The above necessity of Kevius and sitting to be Yotzei a blessing only applies by a blessing said over a food or drink for the sake of benefit and pleasure, and not by a blessing that is said over a Mitzvah for the sake of being Motzi others. Thus, all the listeners fulfill their obligation whether they are sitting or standing or walking around, and even if they are in different rooms or homes, so long as they hear the blessing and have in their mind to be Yotzei Motzi.
- Example: In synagogue, the shofar is sounded on Rosh Hashanah. The person blowing the shofar recites the blessing, while the congregation listens—some standing, some sitting.
Initially should one sit or stand: Some Poskim[13] rule that one is specifically to stand when being Yotzei a blessing of a Mitzvah, and so is the custom by Shofar and Megillah. However, other Poskim[14] rule that it is not necessary for the listeners to stand for the recital of the blessing and so is the custom of certain communities.
Kiddush:[15] The entire Nussach of Kiddush of both night and day is considered like Birchas Hamitzvos and not like Birchas Hanehnin, and hence the listeners fulfill the obligation without needing Kevius, whether they are sitting, standing, or walking, or even in a room next door, and may drink wine after hearing the recital of kiddush without repeating the blessing of Hagafen.
- Example – Kiddush on Shabbat: A family gathers for Friday night dinner. The head of the household recites Kiddush, while some are standing and others are sitting. All fulfill their obligation, since Kevius is not required for Kiddush, which is a Birchas Hamitzvah.
Havdalah:[16] According to Ashkenazim, the entire Nussach of Havdalah is considered like Birchas Hamitzvos and not like Birchas Hanehnin, and hence the listeners fulfill the obligation without needing Kevius, whether they are sitting, standing, or walking, or even in a room next door, and may drink wine after hearing the recital of Havdalah without repeating the blessing of Hagafen. This applies whether everyone is standing, or everyone is sitting, or the listeners are sitting while the person who is saying it is standing, or the person saying it is sitting, and the listeners are standing. However, Sephardim are to sit while reciting Havdalah and while it is being heard from another. However, those who follow the Ashkenazi custom of standing for Havdalah, may do so even if the person saying Havdalah is Sephardi and is accustomed to sit, as according to his custom, he may fulfill his obligation even without Kevius.
- Example: A Sephardic Jew recites Havdalah sitting, while Ashkenazi guests stand. The Ashkenazim may fulfill their obligation standing, even though the Sephardic custom is to sit, as Kevius is not required for Havdalah blessings according to Ashkenazi practice.
Besamim and Haeish by Havdalah:[17] The blessing of Besamim said over spices, and the blessing of Haeish said over fire on Motzei Shabbos do not require Kevius for the listeners to be Yotzei, as these blessings are considered blessing of Mitzvah’s as well as collective pleasures. This applies even if the above blessings are being said outside of Havdalah, such as that one did not have wine or fire available when Havdalah was said over a cup of wine. This applies even if they are not smelling the spices simultaneously and are rather smelling it one after the other.
Hamotzi on Lechem Mishneh:[18] The blessing of Hamotzi over Lechem Mishneh on Shabbos and Yom Tov is considered Birchas Hanehnin and not Birchas Hamitzvos, and hence one does not fulfill his obligation unless the blessing was recited in a way of Kevius.[19]
Sitting when being Yotzei a Sephardic Havdalah
Question: [Thursday, 6th Nissan, 5782]
I was present by a Sephardic Havdalah on Motzei Shabbos and was told that I needed to sit in order to be Yotzei Havdalah. I responded to the individual that we are accustomed for the listeners to stand for Havdalah and he said that this only applies if the person making Havdalah will be saying it while standing, however according to Sephardic custom in which it is said sitting, then also the people listening to it must sit.
Answer:
This is inaccurate. It is not necessary for you to sit during Havdalah even if the person saying does so in a sitting position. Even in such a case, you are Yotzei Havdalah even if you hear it while standing.
Explanation: There is a dispute amongst the Rishonim and Poskim regarding whether Havdalah should be said in a standing or sitting position. The Michaber rules that is to be said in a sitting position in order to achieve Kevius while the Rama rules that it is to be said in a standing position out of respect for the King, and so is also the ruling of Admur in various areas of his Shulchan Aruch, that Havdalah is to be said while standing. The general practice of Ashkenazi Jewry is like the position of the Rama, to stand while reciting Havdalah, while the general practice of Sephardic Jewry is like the Michaber, to sit while reciting Havdalah. There are however some exceptions, as stated in the Aruch Hashulchan that there were some Gedolei Yisrael [of Ashkenaz] who would recite it while sitting, and so is the ruling of the Gr”a. There are also some exceptions on the Sephardic side, as the Ben Ish Chaiy rules that have Havdalah is to be said while standing. Whatever the case, each community is to follow the custom. Now let us tackle the issue that was raised above, as to what one is to do when hearing Havdalah from a person who says it in a sitting position; may he remain standing as is his general custom, or in such a case we say that he must sit? The argument which would require him to sit in such a case is that the entire concept of sitting by Havdalah is so it be in a form of Kevius, as one cannot be Yotzei a blessing from another unless the group is Kavua together, which is defined as sitting together. Thus, if the listener remains standing, he does not fulfill his obligation being that he has excluded himself from the Kevius. In truth however, those who are accustomed to stand during Havdalah argue on this entire premises and rule that Kevius is only required by blessing said over a food for the sake of benefit and pleasure, and not when it is said over a Mitzvah for the sake of being Motzi others. Hence, those who follow the Ashkenazi custom of standing for Havdalah, may do so even if the person saying Havdalah is Sephardi and is accustomed to sit, as according to his custom, he may fulfill his obligation even without Kevius. Accordingly, the above information that was told to the individual that since the person saying it is sitting, he must also sit in order to fulfill his obligation, is not accurate.
Sources: Poskim who hold that it is to be said in a standing position: Admur 296:15; 473:9; Rama 296:6 based on the Igur and Agudah; Ben Ish Chaiy Vayeitzei 21; See Admur 213:5; 298:20; Poskim who hold that it is to be said in a sitting position: Michaber 296:6; Kaf Hachaim 296:39-41; Yechaveh Daas 4:26; This ruling is based on Tosafus and Mordechai which rule one is to sit in order so the blessing over the wine have a Kevius. [Kaf Hachaim 296:39-41; M”B 296:27] Gra in Shulchan Aruch ibid and in Maaseh Rav 150; Aruch Hashulchan 296:17 writes there are Gedolei Yisrael which recite it sitting. Kaf Hachaim [Falagi] 31:38 rules that based on kabala one is to sit while saying Havdalah. See regarding the general necessity of sitting for the sake of Kevius when being Yotzei a blessing from another over a food: Admur 213:1; Michaber 213:1; Tur 174; Rashi Brachos 43a; Tosafus Chulin 106b; See regarding that by a Mitzvah, such as Havdalah, Kevius is not necessary to be Yotzei: Admur 213:1 regarding Kiddush and Havdalah; 213:5 regarding Haeish and Besamim; M”A 213:1; 273:13; Alef Lamagen 625:74; Kaf Hachaim 213:3
| Topic | Requirement | Kevius (Sitting Together) | Standing/Sitting | Exceptions/Notes |
| Birchas Hanehnin (Blessings on benefit) | To be Yotzei another’s blessing | Required (must be seated at same table) | Listener must be seated | Waiter excluded from Kevius; applies to before and after blessings, even Bedieved |
| Bracha Rishona (First blessing) | Custom for each to say own blessing (except bread & wine) | Required for group fulfillment | Sitting together | Some Poskim allow only bread/wine to be Yotzei from another |
| Bread and Wine | May fulfill obligation with another’s blessing | Required | Sitting together | Even initially (Lechatchila) |
| Bracha Achrona (After blessing) | Cannot be Yotzei from another (except Birchas Hamazon with Zimun) | Required for Bedieved | Sitting together | If one doesn’t know blessing, may be Yotzei even initially; today, one may say out loud for all |
| Birchas Hanehnin not on food (e.g. Besamim) | Kevius not required if collective, is required if individual | Sitting or standing | Collective pleasure; applies to Besamim and Haeish at Havdalah | |
| Birchas Hamitzvos (Blessings on Mitzvah) | Kevius not required to be Yotzei | Not required | Sitting, standing, or walking | Even in different rooms/homes if they hear and intend to be Yotzei |
| Kiddush | Considered Birchas Hamitzvos | Not required | Sitting, standing, walking, next room | May drink wine after hearing without repeating Hagafen |
| Havdalah (Ashkenazim) | Considered Birchas Hamitzvos | Not required | Sitting, standing, walking, next room | May drink wine after hearing without repeating Hagafen |
| Havdalah (Sephardim) | Custom to sit for both reciter and listeners | Not required for Ashkenazim | Sephardim sit; Ashkenazim may stand even if reciter sits | Each follows their custom; not necessary for Ashkenazi listener to sit if reciter sits |
| Besamim and Haeish at Havdalah | Kevius not required | Not required | Sitting or standing | Even if not simultaneous; applies outside Havdalah too |
| Hamotzi on Lechem Mishneh (Shabbos/Yom Tov) | Considered Birchas Hanehnin | Required | Sitting together | Cannot be Yotzei unless recited with Kevius |
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[1] See Admur 167:15-17; 213:1-2 and 5; 273:6, 10; 167:23; Michaber 213:1; Tur 174; Rashi Brachos 43a; Tosafus Chulin 106b; Encyclopedia Talmudit Erech Brachos Vol. 4 p. 344-350
[2] See Admur 167:15-17; 193:1-2; 213:1
[3] The reason: As when one receives benefit from an item, it is proper for him to say the blessing himself and not fulfill with somebody else unless they are established together. [Admur 167:17]
Leaning versus sitting: In previous times, wine and bread required actual leaning by non-household members to be considered Kevius and sitting alone did not suffice. However, in today’s home when leaning is no longer common by meals, there is no difference between bread and wine and other foods and beverages, and neither of them require leaning, although all of them require sitting as opposed to standing. [Admur 167:15; 213:1]
During travel, field, camel, ship, car: The requirement to sit together on a table in order to be considered Kevius only applies when eating in a home together, however, when eating together during travel in the field then sitting on a table is not required for Kevius, and simply stopping to eat together in the same area suffices. This applies whether they remain standing or sitting on their animals of travel which have stopped traveling, so long as they have designated a set area for their eating. However, while they are still walking and traveling it is not considered Kevius. However, on a ship it suffices to simply decide to eat together in one area for it to be considered Kevius even if they do not eat on the same table and the ship is continuing to travel. Regarding people inside of a car, bus, or train, or plain, while it is traveling it is questionable whether it is considered Kevius when they are each sitting in their seat. However, if the transportation has stopped traveling, then it is considered Kevius. Even in the field, if each person is eating in a different area, then it is not considered Kevius. [Admur 167:16]
[4] 1st and Stam and main opinion in Admur 167:17; 213:1-2; Michaber 167:13; M”A 167:28; Rosh Brachos 6:33; Rabbeinu Yerucham Nesiv 16
Other opinions: Some Poskim rule that Bedieved one fulfills the blessing even without Kevius. [2nd opinion in Admur 167:17; Implication of Admur 167:3; Michaber ibid; Rokeiach 329; Taz 167:13] Practically, the main ruling follows the stringent opinion. [Admur 167:17]
[5] Admur 167:15
[6] Admur 213:1; Implication of Admur 167:17
[7] 2nd opinion in Admur 213:1; Rama 213:1; Raavad Brachos 1:12; Brachos 43a
[8] Admur 167:17; 213:1
[9] Admur 213:2; 167:17 [regarding Bracha Achrona on fruits!]; Rashba 1:205; Ramban 196; See M”A 167:28
[10] 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]
[11] Admur 213:5 and 6
[12] Admur 167:17; 213:1 regarding Kiddush and Havdalah; 213:5 regarding Haeish and Besamim; 167:23 and 273:10 regarding Kiddush being Birchas Hamitzvos for other matters as well; M”A 213:1; 273:13; Alef Lamagen 625:74; Kaf Hachaim 213:3
[13] Kaf Hachaim 585:1; Machatzis Hashekel on M”A 690:1 regarding Megillah; Beis Oved 690:9 brought in Kaf Hachaim 690:2; Shaar Hatziyon 690:1; Vetzaruch Iyun as to the opinion of Admur in all this, as in 585:2 Admur rules that the people fulfilling the Mitzvah of Tekiah do not have to stand, despite the fact that the person blowing the Shofar has to stand. No mention is made that they have to stand while reciting the blessing. Vetzaruch Iyun.
[14] Ben Ish Chaiy Netzavim 15 brought in kaf Hachaim 585:1; See also Yifei Laleiv 2:2; Kaf Hachaim 690:2 that so was custom of the Beis Keil shul in Jerusalem; Mikraeiy Kodesh brought in Piskeiy Teshuvos 690:1
[15] Admur 167:17 and 213:1 [regarding Kevius]; 167:23 and 273:6 and 484:1 regarding being Motzi others
[16] Poskim who hold that it is to be said in a standing position: Admur 296:15; 473:9; Rama 296:6 based on the Igur and Agudah; Ben Ish Chaiy Vayeitzei 21; See Admur 213:5; 298:20
Poskim who hold that it is to be said in a sitting position: Michaber 296:6; Kaf Hachaim 296:39-41; Yechaveh Daas 4:26; This ruling is based on Tosafus and Mordechai which rule one is to sit in order so the blessing over the wine have a Kevius. [Kaf Hachaim 296:39-41; M”B 296:27] Gra in Shulchan Aruch ibid and in Maaseh Rav 150; Aruch Hashulchan 296:17 writes there are Gedolei Yisrael which recite it sitting. Kaf Hachaim [Falagi] 31:38 rules that based on kabala one is to sit while saying Havdalah.
[17] Admur 213:5
[18] Admur 167:23; 273:6
[19] 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]
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