Chapter 4: Being Yotzei a blessing with others

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. 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, including:

• Level of obligation: The person reciting the blessing must also be obligated in that blessing.
• Did not yet fulfill obligation: If the person reciting the blessing has already fulfilled their own obligation, there are distinctions to consider. For blessings over mitzvahs, the reciter may only repeat the blessing for another if the other individual does not know how to recite it themselves. For blessings over pleasures, the blessing may not be repeated at all once the obligation has been fulfilled.
• Kavana (Intent): Both the listener and the reciter must have intention to fulfill (be Yotzei Motzi) through the blessing.

1. Hearing all words: The listener must hear every word of the blessing from start to finish.
2. Minyan: Some blessings, such as those of praise and prayer, require a quorum (Minyan).
3. Kevius (Fixed setting): For blessings over pleasures, the participants must be seated together in a way defined as Kevius, except for blessings before eating bread (Hamotzi) and wine.

Birchas Hamitzvos (Blessings over mitzvahs): Fewer requirements than blessings over pleasures; one can generally fulfill after-blessings for another if proper conditions are met.

Birchas Hanehnin (Blessings over pleasures) – Before blessing: Generally, each person should recite their own blessing, except for bread and wine if proper conditions are met.

Birchas Hanehnin – After blessing: Concerning the after-blessing, initially, each person should recite their own blessing, except for Birchas Hamazon. However, after the fact (Bedieved), if someone heard the after-blessing from another, it is valid if the correct conditions are fulfilled. Furthermore, if a person is unable to recite the after-blessing themselves, they may even initially fulfill their obligation through another’s recitation, provided the correct conditions are met. In situations where people might neglect to say the after-blessing, it is sometimes recommended for one person to recite it aloud for everyone, even if the listeners know how to recite the blessing themselves.

2. Who Can Fulfill (Motzi) Blessings for Others:

General Principle: Only someone who is obligated in a particular blessing or mitzvah can fulfill (Motzi) the obligation for another. This rule is different for blessings over mitzvot (Birchas Hamitzvos) and blessings over physical pleasures (Birchas Hanehnin).

Blessings Over Mitzvot: A person can only Motzi another if they share the same level of obligation (e.g., both are Biblically or Rabbinically obligated). If someone has already fulfilled their obligation, they may only say the blessing for someone else if that person cannot recite it themselves. No minyan is required, but it is preferable for each person to recite their own blessing if alone.

• Example: Daniel and Eli are both adult men required to hear the shofar on Rosh Hashanah. Daniel already heard the shofar but recites the blessing and blows again because Eli cannot recite the blessing himself. Daniel can be Motzi Eli in both the mitzvah and the blessing.

Blessings Over Pleasures (Food, etc.): A person must be personally benefiting (eating/drinking) to Motzi another in such blessings, unless it is a mitzvah-related blessing like Kiddush. One may not recite after-blessings or Birchas Hamazon for another unless they also ate a Kezayis, with some exceptions for children.

• Example: Sarah is eating an apple, and Rachel is sitting beside her but not eating. Rachel cannot recite the “Borei Pri Ha’etz” blessing for Sarah, since she is not eating; only Sarah can say it. If both were eating apples together as a group, one could recite the blessing for both.

Women: Women cannot Motzi men in mitzvot they are not equally obligated in, and vice versa. Women can be Motzi others in mitzvot they are obligated in, but it is generally discouraged for a woman to Motzi a man.

• Example: Miriam is performing the mitzvah of lighting Shabbat candles and says the blessing out loud. Esther, who is also obligated, can listen and be Yotzei through Miriam’s blessing. However, Miriam cannot be Motzi her brother David in Lulav on Sukkot, since she is not obligated in that mitzvah.

Children: Children cannot Motzi adults in mitzvot or blessings adults are obligated in, except for Birchas Hamazon if the adult did not eat to satiation. Adults may recite blessings for children to help them learn and fulfill mitzvot.

• Example: Leah, an adult, is at a birthday party with several children. She recites Shehakol for David, a 6-year-old about to drink juice, even though she herself is not drinking. This helps educate him in mitzvot, as permitted by halacha.

Morning Blessings: One does not fulfill morning blessings by listening to another, except possibly from a chazan with a minyan.

• Example: At synagogue, Chazan Yosef recites the morning blessings for the minyan. The group, including Levi and Chaim, fulfills their obligation by listening, but if they are not in a minyan or only with one other person, each should recite the blessings themselves.

Torah Blessings A person can fulfill their obligation of Birchas Hatorah by hearing it from someone else, though some authorities require it to be recited with a minyan. One may fulfill their obligation through a woman’s blessing, but some are stringent and disagree. Adults should not fulfill their obligation through a child’s blessing.

• Example: Ezra recites the Birchas Hatorah, and his wife fulfills her obligation by listening to him. However, some authorities say Naomi should only rely on this if a minyan is present, and not from their son Ariel, who is under bar mitzvah age, and perhaps Ezra should not be Yotzei not from his wife Naomi.

3. Minyan – Can one be Yotzei a blessing without a Minyan?

You do not need a Minyan to fulfill blessings over commandments or benefits, but for blessings of praise and prayers, a Minyan is required.

4. What is better – To say the blessing on one’s own or to be Yotzei with another/Chazan:

Individual Mitzvah Blessings: For mitzvot performed individually (like putting on tefillin or saying Sefirat HaOmer), it is preferable for each person to say their own blessing, especially when there is no minyan. Even with a minyan, the common custom today is for everyone to recite their own blessing.

• Example: Mendel and Shmuel arrive at shul early in the morning. Each prepares their own tefillin. Following the custom, Mendel recites his own blessing before wrapping his tefillin, and so does Shmuel, rather than one making the blessing on behalf of the other.

Collective Mitzvah Blessings: For mitzvot performed together with one object (like hearing shofar, reading Megillah, Kiddush, or Havdalah), it is ideal for one person to recite the blessing for the group, as this fulfills the principle of “Berov Am Hadras Melech.” However, individuals may choose to recite their own blessing if they wish.

• Example: On Purim evening, Chana, Rivka, and their children gather in the Chabad House. Rabbi Yossi reads the Megillah for everyone. He recites the blessings aloud, and the entire group fulfills their obligation through his blessing, as is ideal for communal mitzvot.

Blessings on Food (Birchas Hanehnin): For bread and wine, it is considered a mitzvah for one person to recite the blessing for everyone when eating together, but the prevalent custom today is for each person to say their own blessing, mainly to avoid interruptions between the blessing and eating. For other foods, each person should recite the blessing individually.

• Example 1: At a farbrengen, Rabbi Dovid leads a group of six Chabad chassidim, including Moshe, Levi, and Faigy. Before they eat challah, Rabbi Dovid recites “Hamotzi” on behalf of the group. Everyone listens and answers Amen, then they all partake together. However, in many Chabad homes today, each person may choose to say the blessing individually, following the common custom.

After Blessings: Except for Birkat Hamazon with a zimun (group of three), all after-blessings are recited individually.

• Example: After a meal at the home of Rabbi Schneur, three men — Avraham, Berel, and Nachman — bench together. Avraham leads the zimun (“Rabosai mir vellin bentchen”), and then recites Birkat Hamazon aloud, fulfilling the obligation for the entire group.

5. Kevius – The requirement to be sitting together with the person saying the blessing in order to be Yotzei:

Birchas Hanehnin: For blessings over food (Birchas Hanehnin), you can only fulfill your obligation through someone else if you are sitting together as a group (Kevius)—standing or being apart disqualifies you. This rule applies to both before and after blessings, even for family members, with the exception of waiters.

• 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: 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.
• 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.

Blessings over collective pleasures like spices (Besamim) or fire do not require sitting together; standing is permitted, and all listeners can fulfill their obligation regardless of position.

• 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.

Blessings over commandments (Birchas Hamitzvos)—including Kiddush and Havdalah—do not require sitting together or even being in the same room, as long as the blessing is heard and intended.

• 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.
• 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.

Havdala: Ashkenazi custom is to stand for Havdalah, while Sephardic custom is to sit. However, each follows their own tradition, and if you are Ashkenazi, you may stand even if the leader sits, and still fulfill your obligation.

• 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.

6. If one did not hear some of the words in a blessing, is he Yotzei?

To fulfill one’s obligation (be Yotzei) by hearing a blessing from another person, it is essential to hear the entire blessing, especially the main words established by the sages. For short blessings, missing even a single word may render the blessing invalid. For long blessings, some words are considered essential, while others are not; in cases of doubt, it is best to hear the blessing again.

• Example 1: You listen to the Kiddush blessing, but miss the words “Melech Haolam.” You do not fulfill your obligation and should hear the blessing again.
• Example 2: During Havdalah, you arrive late and miss the blessing of Hagafen (over wine), but hear the entire Hamavdil blessing. You are Yotzei (fulfilled your obligation), since Hagafen is not required for Havdalah itself.
• Example 3: When someone recites Hamotzi and you do not hear the word “Baruch,” your obligation is not fulfilled.
• Example 4: In a long blessing, if you miss a middle word that is not one of the key phrases, your obligation is likely fulfilled, but when in doubt, it is best to hear the full blessing again.

Type of Blessing	Main Words Required	If a Key Word Is Missed	If a Non-Key Word Is Missed	Action in Case of Doubt
Short Blessing (e.g. Hagafen, Hamotzi)	Baruch, Hashem’s Name, Melech, Haolam, Conclusion	Obligation not fulfilled	Debated; best to repeat	Hear blessing again
Long Blessing (e.g. Havdalah, Kiddush, Asher Yatzar)	Start and Conclusion, Key Phrases	Obligation not fulfilled	Obligation fulfilled	Hear blessing again

7. Kavana – Intention to be Yotzei and Motzi and overhearing a blessing:

*In all cases of doubt as to whether one fulfills his blessing, one should perform one of the circumventing actions brought in chapter 3 Halacha 7.

When fulfilling a blessing (bracha) through someone else’s recitation, both the listener and the reciter should intend to fulfill and to enable fulfillment, respectively. If there was no clear intention, some authorities say the obligation is fulfilled by merely listening, while others require explicit intent. To resolve this, one should ideally re-hear the blessing from someone else but not repeat it oneself unless necessary. Thus, overhearing a blessing unintentionally can create doubt about whether one’s obligation was fulfilled. To avoid this, the Chabad custom is to say private blessings quietly. If one explicitly intends not to fulfill the obligation (not to be “Yotzei”) when hearing someone else’s blessing, all agree that the obligation is not fulfilled. If overhearing a woman or child recite a blessing over a mitzvah not obligatory for them, an adult man does not fulfill his obligation and should repeat the mitzvah with a blessing.

Advice: One can make a general intention for the future not to fulfill any obligation through overheard blessings unless specifically intending otherwise, thus avoiding issues of doubt.

• Example: Yosef is about to eat an apple and hears his friend Dovid make the bracha “Borei Pri Ha’etz.” If Yosef and Dovid both intend for Yosef to fulfill his obligation, Yosef does not need to make the blessing himself.
• Example: Esther overhears her neighbor Chana recite Shehechiyanu at a simcha. Esther did not intend to fulfill her obligation and neither did Chana. According to some opinions, Esther is covered, but to avoid doubt, she should hear the blessing from someone else if possible.
• Example: Moshe is in shul and hears a child say a blessing on counting the Omer. Since Moshe is an adult and the child is not obligated, Moshe still needs to count himself with a blessing.
• Example: Rivka intentionally decides not to fulfill her mitzvah when overhearing Rachel’s Kiddush. She later makes Kiddush herself, with a blessing, as her obligation was not fulfilled by overhearing.

Situation	Kavana (Intention)	Obligation Fulfilled?	What To Do
Listens to other’s blessing, both intending Yotzei/Motzi	Yes	Yes	No further action needed
Listens but neither party had intention	No	Disputed	Try to hear another blessing from someone else; do not repeat by yourself
Overhears without any intention	No	Disputed	Avoid repeating; ideally re-hear from someone else
Explicitly intends not to fulfill obligation	No (explicit)	No	Repeat with a blessing
Overhears a woman or child on mitzvah not obligatory for them	n/a	No	Repeat with a blessing

8. Answering Amen:

It is generally required to respond “Amen” after hearing a blessing, even if you do not intend to fulfill your own obligation through that blessing. However, if you were listening with the intention of fulfilling your obligation but forgot or did not answer “Amen,” you still fulfill your obligation.

• Example: If someone recites a blessing over bread and you are listening with the intention to partake in the blessing, you should say “Amen” after their blessing. If you forget to say “Amen,” you are still considered to have fulfilled your obligation to hear the blessing.

9. Not to answer Baruch Hu Uvaruch Shemo:

If you intend to fulfill your obligation by listening to a blessing (for example, someone else recites Kiddush for you), you should not respond “Baruch Hu Uvaruch Shemo” when you hear God’s name in that blessing. Saying “Baruch Hu Uvaruch Shemo” in this situation might make you miss out on fulfilling your obligation.

If you accidentally said it, try to hear the blessing again from someone else. If this is not possible, you have still fulfilled your obligation and do not need to repeat the blessing.

• Example: You are at a Shabbat dinner. The host recites Kiddush, and you intend to fulfill your obligation by listening. When the host says “Baruch Atah Hashem,” you should not say “Baruch Hu Uvaruch Shemo.” Just listen quietly and answer “Amen” at the end.

10. Hefsek between blessing and eating when being Yotzei a Bracha:

After hearing a blessing, one must not speak or switch rooms before eating and swallowing the food. If someone talks or changes rooms between the blessing and eating, the blessing must be repeated. This rule applies to both the person saying the blessing and those who are fulfilling their obligation by listening. Speaking, even if related to the food, during the blessing itself invalidates it, and it must be repeated. Interrupting with phrases like “Amen” or “Baruch Hu Uvaruch Shemo” during the blessing may also invalidate it, though in some cases the blessing is not repeated but should be heard again from someone else if possible.

• Example 1: David hears Kiddush on wine from a friend. Before taking a sip, he asks, “Did you chill this wine?” Since he spoke about something unrelated to the blessing before drinking, he must repeat the blessing himself before drinking.
• Example 2: Sara hears the Hamotzi blessing over bread in the dining room. Before eating, she steps into the kitchen to grab salt. Because she changed rooms between the blessing and eating, she must repeat the blessing before eating her bread.
• Example 3: Avi recites the Shehakol blessing over candy and walks to the other side of the living room (within four cubits) before eating. This is permitted, and he does not need to repeat the blessing.
• Example 4: Rachel begins the blessing over challah but pauses mid-phrase to tell someone to be quiet. This interruption invalidates the blessing, and she must start over.
• Example 5: During someone else’s blessing, Eli mistakenly says “Amen” in the middle of their phrase. While this interruption may invalidate the blessing, he does not repeat it himself but should try to hear it from another person if possible.
• Example 6: Chaim starts the blessing and, mid-sentence, says, “This cake looks delicious!” Even though his comment is about the food, the blessing is invalid and must be repeated.

Situation	Law/Outcome	Notes
Speaking between blessing and eating	Blessing must be repeated	Applies to both reciter and listener
Switching rooms between blessing and eating	Blessing must be repeated	Even if intended; applies to listener and reciter
Walking within four cubits between blessing and eating	Permitted	Should not walk to another corner of the room initially
Speaking during the blessing itself	Blessing is invalid and must be repeated	Even if speech relates to food or blessing
Interrupting with “Amen” or “Baruch Hu Uvaruch Shemo” during blessing	May invalidate blessing	Do not repeat blessing, but try to hear it from someone else
Telling people “Shah” to be quiet in middle of blessing	Forbidden	—

11. Being Yotzei a blessing from a different area:

If there is a Minyan in a room, others can join and answer Amen, Kaddish, or Kedusha from a different area, as long as they can hear the Chazan. One can also fulfill obligations like Kiddush, Havdala, and Megillah from another area, unless there is a blockage such as feces or idolatry in between—some authorities are strict, while others are lenient, especially in pressing circumstances. A church is considered idolatry and intervenes, preventing answering or being Yotzei if positioned between the Minyan and the individual. There are differing opinions about potty, bathrooms, or urine in-between; generally, if distanced by four Amos and out of sight, it may be allowed. The presence of a gentile, non-observant Jew, or non-believer typically does not invalidate answering, according to most authorities. The presence of a woman, even immodestly dressed, does not intervene as long as she is not in direct view. Regarding telephones, radio, or live internet hookup, there is debate, but one may be lenient unless there is a delay of several seconds, in which case answering Amen is not permitted. Recordings do not allow for answering Amen. Blessings over food or drink generally require being in the same room, but exceptions exist for certain ritual blessings.

• Example: Esther is in a building adjacent to a synagogue, but a church stands directly between her and the synagogue’s sanctuary. In this case, most authorities rule that she should not answer Amen or be Yotzei, as the church constitutes an interruption.