## Mishneh Torah, Blessings Chapter 5

###### Mishneh Torah, Blessings 5:1
[Mishneh Torah, Blessings 5:1](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Blessings/r/5:1)

נָשִׁים וַעֲבָדִים חַיָּבִין בְּבִרְכַּת הַמָּזוֹן. וְסָפֵק יֵשׁ בַּדָּבָר אִם הֵן חַיָּבִין מִן הַתּוֹרָה לְפִי שֶׁאֵין קָבוּעַ לָהּ זְמַן אוֹ אֵינָם חַיָּבִין מִן הַתּוֹרָה. לְפִיכָךְ אֵין מוֹצִיאִין אֶת הַגְּדוֹלִים יְדֵי חוֹבָתָן. אֲבָל הַקְּטַנִּים חַיָּבִין בְּבִרְכַּת הַמָּזוֹן מִדִּבְרֵי סוֹפְרִים כְּדֵי לְחַנְּכָן בְּמִצְוֹת:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
Women and slaves¹ 4a) are obligated to recite grace.² 187:7). There is a doubt whether their obligation stems from the Torah, since [this is a positive mitzvah] that is not linked to a specific time,³ (1:7). Since the obligation to recite grace is constant, whether one eats during the day or at night, it would appear that women are obligated. Some commentaries point to *Sefer HaMitzvot* (Positive Commandment 19) and the Rambam's Commentary on the Mishnah (*Berachot* 3:3 and *Kiddushin*, *loc. cit.*) as indications that the Rambam supports the view that a woman's obligation for grace stems from the Torah. or whether their obligation does not stem from the Torah.⁴ 20b explains this hypothesis: Since Deuteronomy 8:10, the proof-text requiring us to recite grace, states: "You shall bless God, your Lord, for the good land that He gave you," one might think that only those who were given an inheritance in *Eretz Yisrael* are required to recite grace, thus excluding women who were not given an inheritance. Therefore,⁵ they should not⁶ fulfill the obligation of grace on behalf of others.⁷ Children,⁸ however, are obligated to recite grace⁹ 6:1 and *Hilchot Lulav* 7:19, where the Rambam uses similar expressions. (In *Hilchot Tefillin* 4:13 and *Hilchot Chagigah* 2:3, however, the Rambam states that the obligation to train a child to fulfill these mitzvot lies on the father.)
The hypothesis that the obligation lies on the child is supported by Halachah 16, which states that a child may fulfill the obligation of grace for a person who did not eat to the point of satisfaction (and, therefore, is obligated to recite grace only by Rabbinic decree). Were the Sages to have placed the obligation to educate the child on his father and not on the child himself, the child would not be able to fulfill the mitzvah on behalf of another person.
Nevertheless, it is possible to explain that the Sages placed the obligation on the father. This obligation, however, encompasses the child and, hence, causes him to be considered as obligated in the mitzvah (*Likkutei Sichot*, Vol. 17). by virtue of Rabbinic decree,¹⁰ 116a). in order to educate them to perform mitzvot.

footnotes:
¹ whose Torah obligations are equivalent (Chagigah
² There are opinions that state that a woman does not have to recite the part of grace that blesses God for "Your covenant that You have sealed in our flesh, and for Your Torah that You have taught us," since women are not obligated to fulfill these mitzvot. Nevertheless, in practice, it is agreed that women should mention both these mitzvot, because the ultimate fulfillment of the creation of both men and women is when they marry. Therefore, a man and his wife are considered a single unit (Shulchan Aruch HaRav
³ Women are not obligated to fulfill such mitzvot. See Kiddushin
⁴ Berachot
⁵ i.e., because of this doubt
⁶ endeavor to
⁷ Since, as stated in Chapter 1, Halachah 11, a person can only recite a blessing on behalf of another person if he shares an equal obligation himself.
⁸ Boys below thirteen and girls below twelve, or individuals above that age who have not demonstrated signs of physical maturity.
⁹ This expression appears to indicate that the Sages placed the obligation on the child himself. See also Hilchot Sukkah
¹⁰ until a child reaches intellectual maturity, the Torah itself places no obligations upon him (Pesachim


###### Mishneh Torah, Blessings 5:2
[Mishneh Torah, Blessings 5:2](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Blessings/r/5:2)

שְׁלֹשָׁה שֶׁאָכְלוּ פַּת כְּאֶחָד חַיָּבִין לְבָרֵךְ בִּרְכַּת הַזִּמּוּן קֹדֶם בִּרְכַּת הַמָּזוֹן. וְאֵי זוֹ הִיא בִּרְכַּת הַזִּמּוּן. אִם הָיוּ הָאוֹכְלִים מִשְּׁלֹשָׁה עַד עֲשָׂרָה מְבָרֵךְ אֶחָד מֵהֶם וְאוֹמֵר נְבָרֵךְ שֶׁאָכַלְנוּ מִשֶּׁלּוֹ וְהַכּל עוֹנִין בָּרוּךְ שֶׁאָכַלְנוּ מִשֶּׁלּוֹ וּבְטוּבוֹ חָיִינוּ. וְהוּא חוֹזֵר וּמְבָרֵךְ בָּרוּךְ שֶׁאָכַלְנוּ מִשֶּׁלּוֹ וּבְטוּבוֹ חָיִינוּ:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
When three people eat [a meal including] bread together, they are obligated to recite the blessing of *zimmun* before grace.
What is the blessing of *zimmun*? If there were between three and ten participants in a meal, one recites the blessing, saying, "Let us bless Him of whose [bounty] we have eaten."
Everyone responds: "Blessed be He of whose [bounty] we have eaten and by whose goodness we live." The one [reciting the blessing] then repeats: "Blessed be He of whose [bounty] we have eaten and by whose goodness we live."


###### Mishneh Torah, Blessings 5:3
[Mishneh Torah, Blessings 5:3](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Blessings/r/5:3)

וְאַחַר כָּךְ אוֹמֵר בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם הַזָּן אֶת הָעוֹלָם כֻּלּוֹ בְּטוּבוֹ עַד שֶׁגּוֹמֵר אַרְבַּע בְּרָכוֹת. וְהֵן עוֹנִין אָמֵן אַחַר כָּל בְּרָכָה וּבְרָכָה:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
Afterwards, he recites, "Blessed are You, God, our Lord, King of the universe, who sustains the entire world in His goodness..." until he completes the four blessings [of grace]. The others answer *Amen* after each blessing.


###### Mishneh Torah, Blessings 5:4
[Mishneh Torah, Blessings 5:4](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Blessings/r/5:4)

הָיוּ הָאוֹכְלִין מֵעֲשָׂרָה וּלְמַעְלָה מְזַמְּנִין בְּשֵׁם. כֵּיצַד. הַמְבָרֵךְ אוֹמֵר נְבָרֵךְ לֵאלֹהֵינוּ שֶׁאָכַלְנוּ מִשֶּׁלּוֹ. וְהֵן עוֹנִין בָּרוּךְ אֱלֹהֵינוּ שֶׁאָכַלְנוּ מִשֶּׁלּוֹ וּבְטוּבוֹ חָיִינוּ. וְהוּא חוֹזֵר וְאוֹמֵר בָּרוּךְ אֱלֹהֵינוּ שֶׁאָכַלְנוּ מִשֶּׁלּוֹ וּבְטוּבוֹ חָיִינוּ. וּמַתְחִיל בִּרְכַּת הַמָּזוֹן:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
If ten or more people eat together, the *zimmun* should be recited with God's name. What is implied? The one reciting the blessing declares, "Let us bless to our God of whose [bounty] we have eaten."
The others respond: "Blessed be our God of whose [bounty] we have eaten and by whose goodness we live." The one [reciting the blessing] then repeats: "Blessed be our God of whose [bounty] we have eaten and by whose goodness we live." He then begins reciting grace.


###### Mishneh Torah, Blessings 5:5
[Mishneh Torah, Blessings 5:5](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Blessings/r/5:5)

הַסּוֹעֵד בְּבֵית חֲתָנִים מִשֶּׁיַּתְחִילוּ לְהִתְעַסֵּק בְּצָרְכֵי סְעֻדַּת נִשּׂוּאִין וְלַהֲכִינָהּ עַד שְׁלֹשִׁים יוֹם אַחַר הַנִּשּׂוּאִין מְבָרֵךְ נְבָרֵךְ שֶׁהַשִּׂמְחָה בִּמְעוֹנוֹ שֶׁאָכַלְנוּ מִשֶּׁלּוֹ. וְהֵם עוֹנִים בָּרוּךְ שֶׁהַשִּׂמְחָה בִּמְעוֹנוֹ שֶׁאָכַלְנוּ מִשֶּׁלּוֹ וְכוּ׳‎. וְאִם הָיוּ עֲשָׂרָה מְבָרֵךְ נְבָרֵךְ לֵאלֹהֵינוּ שֶׁהַשִּׂמְחָה בִּמְעוֹנוֹ שֶׁאָכַלְנוּ מִשֶּׁלּוֹ. וְהֵם עוֹנִין בָּרוּךְ אֱלֹהֵינוּ שֶׁהַשִּׂמְחָה וְכוּ׳‎. וְכֵן סְעֻדָּה שֶׁעוֹשִׂין אוֹתָהּ אַחַר הַנִּשּׂוּאִין מֵחֲמַת הַנִּשּׂוּאִין עַד שְׁנֵים עָשָׂר חֹדֶשׁ מְבָרֵךְ שֶׁהַשִּׂמְחָה בִּמְעוֹנוֹ:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
When eating in the home of a bridegroom from the time when the preparations for the wedding feast have begun until 30 days after the wedding, the one reciting the blessings should say, "Let us bless Him in whose abode is joy, of whose bounty we have eaten," and the others respond, "Blessed be He in whose abode is joy, of whose bounty we have eaten...."
If ten people are present, he says, "Let us bless our God in whose abode is joy, of whose bounty we have eaten..." and the others respond, "Blessed be our God in whose abode is joy, of whose bounty we have eaten...." Similarly, whenever a feast is held because of the wedding for twelve months after the wedding, one should include the phrase, "in whose abode is joy."


###### Mishneh Torah, Blessings 5:6
[Mishneh Torah, Blessings 5:6](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Blessings/r/5:6)

הַכּל חַיָּבִין בְּבִרְכַּת הַזִּמּוּן כְּדֶרֶךְ שֶׁחַיָּבִין בְּבִרְכַּת הַמָּזוֹן. אֲפִלּוּ כֹּהֲנִים שֶׁאָכְלוּ קָדְשֵׁי הַקָּדָשִׁים בָּעֲזָרָה. וְכֵן כֹּהֲנִים וְיִשְׂרְאֵלִים שֶׁאָכְלוּ כְּאֶחָד וְאָכְלוּ הַכֹּהֲנִים תְּרוּמָה וְיִשְׂרָאֵל חֻלִּין חַיָּבִין בְּזִמּוּן כְּחִיּוּבָן בְּבִרְכַּת הַמָּזוֹן:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
All men are obligated in the blessing of the *zimmun* as they are obligated in grace, even priests who partook of sacrifices of the most sacred order in the Temple Courtyard. Similarly, priests and Israelites who ate together are required to recite the *zimmun* as they are required to recite grace, although the priests partook of *terumah* and the Israelites ordinary food.


###### Mishneh Torah, Blessings 5:7
[Mishneh Torah, Blessings 5:7](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Blessings/r/5:7)

נָשִׁים וַעֲבָדִים וּקְטַנִּים אֵין מְזַמְּנִין עֲלֵיהֶן אֲבָל מְזַמְּנִין לְעַצְמָן. וְלֹא תְּהֵא חֲבוּרָה שֶׁל נָשִׁים וַעֲבָדִים וּקְטַנִּים מִפְּנֵי הַפְּרִיצוּת. אֲבָל נָשִׁים מְזַמְּנוֹת לְעַצְמָן אוֹ עֲבָדִים לְעַצְמָן וּבִלְבַד שֶׁלֹּא יְזַמְּנוּ בְּשֵׁם. אַנְדְּרוֹגִינוּס מְזַמֵּן לְמִינוֹ וְאֵינוֹ מְזַמֵּן לֹא לְנָשִׁים וְלֹא לַאֲנָשִׁים מִפְּנֵי שֶׁהוּא סָפֵק. וְהַטֻּמְטוּם אֵינוֹ מְזַמֵּן כְּלָל. קָטָן הַיּוֹדֵעַ לְמִי מְבָרְכִין מְזַמְּנִין עָלָיו וְאַף עַל פִּי שֶׁהוּא כְּבֶן שֶׁבַע אוֹ כְּבֶן שְׁמוֹנֶה. וּמִצְטָרֵף בֵּין לְמִנְיַן שְׁלֹשָׁה בֵּין לְמִנְיַן עֲשָׂרָה לְזַמֵּן עָלָיו. וְהַנָּכְרִי אֵין מְזַמְּנִין עָלָיו:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
Women, servants, and¹ children are not included in a *zimmun*.². The *Shulchan Aruch* (*Orach Chayim* 199:7) states that when women eat together with men who make a *zimmun*, they are obligated to answer. They may, however, make a *zimmun* among themselves. Nevertheless, for the sake of modesty,³.
The Rambam mentions modesty only as a reason why women and servants should not join in a *zimmun*. Significantly, other authorities explain that it is for reasons of modesty that women should not be counted in a *zimmun* together with men. there should not be a company that consists of women, servants, and children [together].⁴ Instead, women may make a *zimmun* alone,⁵ 199:7). Rabbenu Asher considers them as obligated to make a*zimmun*. Nevertheless, even among the Ashkenazic community, most authorities do not accept his ruling. as may servants and as may children. They should not, however, mention God's name.⁶ 8:6, prayers of this nature can be recited only when a quorum of ten adult males is present (*Kessef Mishneh*).
An *androgynous*⁷ may make a *zimmun* among his own kind, but should not be included among a *zimmun* either of men or of women.⁸ A *tumtum*⁹ should not be included in a *zimmun* at all.¹⁰ cannot make a *zimmun* of their own.
In the case of an androgynous, the doubt is how to define his halachic status properly. Hence, they are considered a separate category. In contrast, a *tumtum* is either a male or a female, and it is his physical condition that prevents us from determining his sex. Thus, a group of *tumtumim* may include both males and females, and hence they are not allowed to be counted in a *zimmun* at all (*Kessef Mishneh*).
A child¹¹ 199:6 states that this applies to only one child, but not two or more. who understands Whom is being blessed may be included in a *zimmun*, although he is merely seven or eight years old.¹² (*Orach Chayim* 199) states that all authorities agree that a child below the age of six may not be counted in a *zimmun*. He may be counted among either a group of three¹³ together with two adult males or a group of ten¹⁴ for the purpose of *zimmun*.¹⁵, *loc. cit.*, explains why such a decision is granted with regard to a *zimmun* and not with regard to *kaddish, barchu, kedushah*, and the like. The latter prayers are obligations incumbent on a person each day, and may be fulfilled only with a quorum of adult men. In contrast, since each person may fulfill his obligation to recite grace without a *zimmun*, leniencies were granted in counting the people included.
Rabbenu Asher and the Ramah (*Orach Chayim* 199:10) do not accept this distinction, and rule that a child may not be counted in a *zimun* until he is thirteen years of age and has exhibited signs of physical maturity. A gentile may not be included in a *zimmun*.¹⁶ 7:1, based on *Berachot* 47b), the Rambam states that this refers to a gentile who has already made a decision to convert and has been circumcised for that reason. Nevertheless, if he has not immersed himself in the mikveh, he is not considered a Jew, and may not be included in a *zimmun*.14. This ruling is not accepted by many other authorities, including Rabbenu Yitzchak Alfasi and Rabbenu Asher. Because of the difference of opinion, the *Shulchan Aruch* (*Orach Chayim* 197:3) rules that, at the outset, an attempt should be made to follow the Rambam's decision. If, however, the third person does not desire to eat bread, he may be included in the *zimmun* as long as he partook of a*k'zayit* of other foods.15. The commentaries note that the Rambam does not quote *Berachot* 48a (the source for this halachah) exactly. The Talmud states "dipped his food in brine with them." The Rambam's choice of phraseology is particularly difficult since, as the Rambam himself writes in *Hilchot Sh'vitat Asor* 2:5, brine is generally not eaten alone as a food.16. The commentaries have noted the apparent redundancy in the Rambam's expressions. The *Kol ben Levi* offers a possible resolution, explaining that, in the opening clause, the Rambam states that these people are not required to make a *zimmun*. In the final clause, he states that they are not allowed to do so. 17. *Tosafot, Berachot* 47a, writes that if they have already decided to recite grace, the third person may not be included in a*zimmun* with them. The *Shulchan Aruch* (*Orach Chayim* 197:1) accepts this ruling.18. According to the Rambam's opinion mentioned in the previous halachah, the third person must partake of bread. According to the other opinions mentioned above, if the third person partakes of other foods, the first two may include him in a *zimmun*.19. *Berachot* 47a relates that Rav Simai bar Chiyya joined Rav and Shemuel in a meal after the latter had completed eating. They ate another side dish together with him, and then recited the *zimmun*.20. Note the *Be'ur Halachah* 197, which states that they are obligated to recite the *zimmun*.21. He may, however, convey this privilege on another person if he desires (*Tosafot*, *loc. cit.*; *Shulchan Aruch, Orach Chayim* 201:1).
The *Shulchan Aruch* (*loc. cit.*) mentions that if a guest is present, he should be given the privilege of reciting the*zimmun*, so that he will be able to recite a blessing for the host, as mentioned in Chapter 2, Halachah 7.
The *Shulchan Aruch* (*loc. cit.*:2) also mentions that a priest who is a Torah sage should be given the privilege of reciting the *zimmun*. (See *Hilchot Klei HaMikdash* 4:2 and *Hilchot Tefillah* 12:18.)
22. Although a sufficient number of people to recite grace with a*zimmun* will remain, each individual is personally obligated to participate in the *zimmun* and may not recite grace alone.23. Enough people remain in each group to allow them both to recite grace with a *zimmun*. There is, however, no obligation to separate. If the people desire, they may recite grace in a single group (Ramah, *Orach Chayim* 193:1).24. Until there are twenty people, separation will prevent - at the very least - the people who separate from reciting grace with God's name.
The *Shulchan Aruch* (*Orach Chayim* 193:1, based on*Berachot* 50a) states that, at a meal attended by many people, if there is a difficulty or inconvenience preventing an individual from participating in the *zimmun* in which God's name is mentioned, he may recite grace with a *zimmun* of three.

footnotes:
¹ very young
² i.e., if there are two adult males and one of these three types of individuals, it is impossible to make a zimmun
³ If any two of these three categories of people eat together, there is a possibility of undesirable results. In order not to encourage such meals, the Sages did not impose the obligation of zimmun
⁴ Nor should a company consist of two of these three categories.
⁵ There is, however, no obligation for them to do so (Shulchan Aruch, Orach Chayim
⁶ The mention of God's name causes the recitation of grace to be considered "a holy matter." As stated in Hilchot Tefillah
⁷ A person who possesses both male and female sexual organs
⁸ since he is not a member of either sex.
⁹ a person who has flesh covering his genitalia, making it impossible to determine whether he is a male or a female
¹⁰ He should not be counted among men or women, because we are unsure of his sex. Furthermore, unlike androgynouses a group of tumtumim
¹¹ The Magen Avraham
¹² Rav Yitzchak Alfasi mentions an age of nine or ten. The Beit Yosef
¹³ to recite the zimmun
¹⁴ to include the mention of God's name together with nine adults
¹⁵ The Magen Avraham
¹⁶ even when we are certain that he will bless God.In his Commentary on the Mishnah (Berachot


###### Mishneh Torah, Blessings 5:8
[Mishneh Torah, Blessings 5:8](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Blessings/r/5:8)

אֵין מְזַמְּנִין אֶלָּא עַל מִי שֶׁאָכַל כְּזַיִת פַּת וּלְמַעְלָה. שִׁבְעָה שֶׁאָכְלוּ פַּת וּשְׁלֹשָׁה אָכְלוּ עִמָּהֶן יָרָק אוֹ צִיר וְכַיּוֹצֵא בָּהֶן מִצְטָרְפִין לְזַמֵּן בְּשֵׁם. וְהוּא שֶׁיִּהְיֶה הַמְבָרֵךְ מֵאוֹכְלֵי הַפַּת. אֲבָל שִׁשָּׁה שֶׁאָכְלוּ פַּת וְאַרְבָּעָה יָרָק אֵין מִצְטָרְפִין עַד שֶׁיִּהְיוּ אוֹכְלֵי הַפַּת רֹב הַנִּכָּר. בַּמֶּה דְּבָרִים אֲמוּרִים בַּעֲשָׂרָה. אֲבָל בִּשְׁלֹשָׁה צָרִיךְ שֶׁיֹּאכְלוּ כָּל אֶחָד וְאֶחָד מֵהֶן כְּזַיִת פַּת וְאַחַר כָּךְ מְזַמְּנִין:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
Only those who ate at least an amount of bread equal to the size of an olive should be included in a *zimmun*.
When seven people partake of bread and three eat vegetables or brine and the like with them, the latter may be included in the *zimmun*, so that God's name may be mentioned, provided the one reciting the blessings partook of bread. In contrast, should six people partake of bread and four eat vegetables, the latter may not be included. There has to be a distinct majority of people who partook of bread.
When does the above apply? With regard to [a *zimmun* of] ten. Regarding three, however, they should not recite the *zimmun* unless each one of them eats a portion of bread the size of an olive.


###### Mishneh Torah, Blessings 5:9
[Mishneh Torah, Blessings 5:9](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Blessings/r/5:9)

שְׁנַיִם שֶׁאָכְלוּ וְגָמְרוּ מִלֶּאֱכל וּבָא שְׁלִישִׁי וְאָכַל. אִם יְכוֹלִין לֶאֱכל עִמּוֹ כָּל שֶׁהוּא וַאֲפִלּוּ מִשְּׁאָר אֳכָלִין מִצְטָרֵף עִמָּהֶן. וְחָכָם גָּדוֹל שֶׁבַּמְסֻבִּין הוּא שֶׁמְּבָרֵךְ לְכֻלָּן אַף עַל פִּי שֶׁלֹּא בָּא אֶלָּא בָּאַחֲרוֹנָה:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
[The following rule applies when] two people eat together and complete their meal, and afterward, a third person comes and eats. If the others can eat any food [- they need not partake of bread -] together with him, he should be included [in the *zimmun*] with them.
The sage of the greatest stature among those dining should recite grace, although he arrived at the end of the meal.


###### Mishneh Torah, Blessings 5:10
[Mishneh Torah, Blessings 5:10](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Blessings/r/5:10)

שְׁלֹשָׁה שֶׁאָכְלוּ כְּאֶחָד אֵינָן רַשָּׁאִין לֵחָלֵק. וְכֵן אַרְבָּעָה וְכֵן חֲמִשָּׁה. וְשִׁשָּׁה יֵשׁ לָהֶם לֵחָלֵק עַד עֲשָׂרָה. מֵעֲשָׂרָה וּלְמַעְלָה אֵינָם רַשָּׁאִים לֵחָלֵק עַד עֶשְׂרִים. שֶׁכָּל זְמַן שֶׁיֵּחָלְקוּ וְתִהְיֶה בִּרְכַּת הַזִּמּוּן לְכָל חֵלֶק וְחֵלֶק כְּזִמּוּן הַכּל יֵשׁ לָהֶם לֵחָלֵק:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
When three people eat together, they may not separate [and recite grace without a *zimmun*]. The same applies to four and five people. Between six and ten people may separate [and recite grace in two groups].
If more then ten people are present, they may not separate until [their number reaches] twenty. [The governing principle is that a group may separate only if] the blessing of the *zimmun* will be the same for both groups if they separate.


###### Mishneh Torah, Blessings 5:11
[Mishneh Torah, Blessings 5:11](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Blessings/r/5:11)

שְׁלֹשָׁה בְּנֵי אָדָם שֶׁבָּאוּ מִשָּׁלֹשׁ חֲבוּרוֹת שֶׁל שְׁלֹשָׁה שְׁלֹשָׁה אֵינָן רַשָּׁאִין לֵחָלֵק. וְאִם כְּבָר זִמֵּן כָּל אֶחָד וְאֶחָד מֵהֶן בַּחֲבוּרָה שֶׁלּוֹ רַשָּׁאִין לֵחָלֵק. וְאֵינָן חַיָּבִין בְּזִמּוּן שֶׁכְּבָר זִמְּנוּ עֲלֵיהֶן. שְׁלֹשָׁה שֶׁיָּשְׁבוּ לֶאֱכל פַּת אַף עַל פִּי שֶׁכָּל אֶחָד וְאֶחָד אוֹכֵל מִשֶּׁלּוֹ אֵינָן רַשָּׁאִין לֵחָלֵק:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
When three people who each came¹), or the three individuals came from different groups, but left their original group inadvertently or because of forces beyond their control (*Mishnah Berurah* 193:25). from a different group of three² (Rashi, *Berachot* 50a) [join together],³). According to the *Kessef Mishneh*, this applies when they eat together. The *Shulchan Aruch* (*Orach Chayim* 193:5) states that, in either instance, the following law applies. they should not separate [without reciting grace with a *zimmun*].⁴; Ramah, *Orach Chayim* 193:6). After the fact, since they all have still not recited grace and are all obligated to participate in a *zimmun*, they should do so. If each of them already participated in a *zimmun*,⁵ and listened to the first blessing of grace (*Tosafot,* *Berachot*, *loc. cit.*; Ramah, *Orach Chayim* 200:1) they may separate. They are not obligated⁶ (193:5) states, "They cannot..."; i.e., it is forbidden for them to participate in a *zimmun* again. to participate in a *zimmun* again,⁷. because a *zimmun* was already recited including them.⁸ was recited, the obligation of a *zimmun* is no longer incumbent on the person who left the group. Therefore, a *zimmun* may not be recited in the new group of three (*Shulchan Aruch, Orach Chayim* 193:6).
If the three people in the new group eat together as a company, they may recite a *zimmun* (*Mishnah Berurah* 193:33).
When three people sit down [together] to eat bread, they may not separate⁹ as a group (*Mishnah Berurah* 193:28). even though each person eats from his own food.¹⁰ 7:5; and *Shulchan Aruch HaRav* 195:2).
In contrast, in a restaurant, although many people eat in the same room, since they did not come with the intention of eating together, they are considered as a single group. 26. The Rambam is quoting the Mishnah (*Berachot* 7:5). Rabbenu Asher and the *Shulchan Aruch* (*Orach Chayim* 195:1) state that the same principles apply if the feast is held in two separate rooms (or houses), as long as they are not separated by a street.27. Similarly, if a single group is large enough to prevent the words of the blessings from being heard, people should recite the *zimmun* in smaller groups (*Kessef Mishneh; Shulchan Aruch, Orach Chayim* 193:1). 28. He must also respond (*Berachot* 45b; *Mishnah Berurah* 194:6).29. He fulfills his obligation for *zimmun*, but not for grace.30. It is only proper that God's name be mentioned when the ten people are in the same room (*Berachot*, *loc. cit.*). 31. If, however, two people from a group of three recite grace alone, a *zimmun* may not be recited (*Shulchan Aruch, Orach Chayim* 194:1).32. The Ramah (*Orach Chayim* 194:1) states that this law only applies when the individual has not answered to a *zimmun* previously. If, however, he answered to the *zimmun* of a previous group, he may not be included in this *zimmun*.33. He should respond as usual.34. *Zimmun* should precede grace. Once a person has recited grace, he can no longer fulfill his obligation for *zimmun*
.

footnotes:
¹ It is possible to explain that this is referring to three individuals who each began eating with a separate group in the same large room. Afterwards, they joined together and ate at the same table.Alternatively, the halachah is speaking about three groups that ate on the same table, and one remained from each group (Merchevat HaMishneh
² and thus were each personally obligated to participate in a zimmun
³ even when they themselves do not eat together (loc. cit.
⁴ Ideally, they should not have separated from their first company. See the Rishon LeTzion
⁵ i.e., although they desired to continue eating, they responded to thezimmun
⁶ The Shulchan Aruch
⁷ Even if the latter group of three eat together, since they did not begin their meal with the intention of eating as a company, they are not obligated to recite grace with a zimmun
⁸ This expression implies a different concept. If a fourth person joined the two remaining in the original group and a zimmun
⁹ even though one of the three desires to recite grace before the others, they must recite the zimmun
¹⁰ It is the intent to sit down together at a single table that establishes them as a company, and not the fact that they share food.25. This halachah describes a large feast, at which many people eat at different tables. Nevertheless, they all came together for the same purpose, and thus are considered a single group. (See the Jerusalem Talmud, Berachot


###### Mishneh Torah, Blessings 5:12
[Mishneh Torah, Blessings 5:12](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Blessings/r/5:12)

שְׁתֵּי חֲבוּרוֹת שֶׁהָיוּ אוֹכְלִין בְּבַיִת אֶחָד. בִּזְמַן שֶׁמִּקְצָתָן רוֹאִין אֵלּוּ אֶת אֵלּוּ מִצְטָרְפִין לְזִמּוּן אֶחָד. וְאִם לָאו אֵלּוּ מְזַמְּנִין לְעַצְמָן וְאֵלּוּ מְזַמְּנִין לְעַצְמָן. וְאִם יֵשׁ שַׁמָּשׁ אֶחָד בֵּינֵיהֶם שֶׁהוּא הוֹלֵךְ וּמְשַׁמֵּשׁ מֵחֲבוּרָה זוֹ לַחֲבוּרָה זוֹ מִצְטָרְפִין לְזִמּוּן אֶחָד אַף עַל פִּי שֶׁאֵין מִקְצָת אֵלּוּ רוֹאִין אֶת אֵלּוּ. וְהוּא שֶׁיִּשְׁמְעוּ שְׁתֵּיהֶן כָּל דִּבְרֵי הַמְבָרֵךְ בְּבֵאוּר:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
[The following rules apply when] two groups eat together in the same building: When part of one group can see part of the other group, they may join together in a single *zimmun*. If not, they should each recite a *zimmun* separately.
If there is a single attendant who serves both of these groups, they may join in a single *zimmun*, even though none of the people in the two groups see each other, provided both groups can clearly hear the words of the person reciting the blessings.


###### Mishneh Torah, Blessings 5:13
[Mishneh Torah, Blessings 5:13](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Blessings/r/5:13)

שְׁלֹשָׁה שֶׁאָכְלוּ וְיָצָא אֶחָד מֵהֶן לַשּׁוּק קוֹרְאִין לוֹ כְּדֵי שֶׁיְּכַוֵּן לִשְׁמֹעַ מַה שֶּׁהֵן אוֹמְרִים וּמְזַמְּנִין עָלָיו וְהוּא בַּשּׁוּק וְיוֹצֵא יְדֵי חוֹבָתוֹ. וְלִכְשֶׁיַּחֲזֹר לְבֵיתוֹ יַחֲזֹר וִיבָרֵךְ בִּרְכַּת הַמָּזוֹן לְעַצְמוֹ אֲבָל עֲשָׂרָה שֶׁאָכְלוּ וְיָצָא אֶחָד מֵהֶן לַשּׁוּק אֵין מְזַמְּנִין עָלָיו עַד שֶׁיַּחֲזֹר לִמְקוֹמוֹ וְיֵשֵׁב עִמָּהֶן:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
When three people ate together and one went out to the marketplace, he should be called to pay attention to what they are saying. He may be included in the *zimmun* while he is at the marketplace, and thus fulfill his obligation. Afterwards, when he returns to his house, he should recite grace alone. In contrast, when ten people eat together and one goes out to the market place, the *zimmun* may not be recited until he returns to his place.


###### Mishneh Torah, Blessings 5:14
[Mishneh Torah, Blessings 5:14](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Blessings/r/5:14)

שְׁלֹשָׁה שֶׁאָכְלוּ כְּאֶחָד וְקָדַם אֶחָד מֵהֶן וּבֵרֵךְ לְעַצְמוֹ מְזַמְּנִין עָלָיו וְיָצְאוּ הַשְּׁנַיִם יְדֵי חוֹבַת זִמּוּן וְהוּא לֹא יָצָא בְּזִמּוּן זֶה שֶׁאֵין זִמּוּן לְמַפְרֵעַ:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
When three people eat together and one recites grace alone before the others, the *zimmun* can be recited with him and the other two fulfill their obligation. He, however, is not considered to have fulfilled his obligation, because the *zimmun* cannot be fulfilled retroactively.


###### Mishneh Torah, Blessings 5:15
[Mishneh Torah, Blessings 5:15](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Blessings/r/5:15)

שְׁנַיִם שֶׁאָכְלוּ כְּאֶחָד כָּל אֶחָד וְאֶחָד מְבָרֵךְ לְעַצְמוֹ. וְאִם הָיָה אֶחָד מֵהֶן יוֹדֵעַ וְאֶחָד אֵינוֹ יוֹדֵעַ זֶה שֶׁיּוֹדֵעַ מְבָרֵךְ בְּקוֹל רָם וְהַשֵּׁנִי עוֹנֶה אָמֵן אַחַר כָּל בְּרָכָה וּבְרָכָה וְיוֹצֵא יְדֵי חוֹבָתוֹ. וּבֵן מְבָרֵךְ לְאָבִיו. וְעֶבֶד מְבָרֵךְ לְרַבּוֹ. וְאִשָּׁה מְבָרֶכֶת לְבַעְלָהּ. וְיוֹצְאִין יְדֵי חוֹבָתָן. אֲבָל אָמְרוּ חֲכָמִים תָּבוֹא מְאֵרָה לְמִי שֶׁאִשְׁתּוֹ וּבָנָיו מְבָרְכִין לוֹ:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
When two people eat together, each person should recite grace by himself. If one knows [how to recite grace] and the other does not, the one who knows should recite the grace out loud, and the other person should recite *Amen* after each blessing. In this manner, he fulfills his obligation.
A son may recite grace for his father, a servant for his master, and a woman for her husband - and thus enable the person to fulfill his obligation. Nevertheless, our Sages said, "May a curse come on a person whose wife or children recite grace for him."


###### Mishneh Torah, Blessings 5:16
[Mishneh Torah, Blessings 5:16](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Blessings/r/5:16)

בַּמֶּה דְּבָרִים אֲמוּרִים שֶׁיָּצְאוּ יְדֵי חוֹבָתָן בִּזְמַן שֶׁאָכְלוּ וְלֹא שָׂבְעוּ שֶׁהֵן חַיָּבִים לְבָרֵךְ מִדִּבְרֵי סוֹפְרִים וּלְפִיכָךְ מוֹצִיאִין אוֹתָן קָטָן אוֹ עֶבֶד אוֹ אִשָּׁה מִידֵי חוֹבָתָן. אֲבָל אִם אָכַל וְשָׂבַע שֶׁהוּא חַיָּב בְּבִרְכַּת הַמָּזוֹן מִן הַתּוֹרָה. בֵּין אִשָּׁה בֵּין קָטָן אוֹ עֶבֶד אֵין מוֹצִיאִין אוֹתָן. שֶׁכָּל הַחַיָּב בְּדָבָר מִן הַתּוֹרָה אֵין מוֹצִיאִין אוֹתָן מִידֵי חוֹבָתָן אֶלָּא הַחַיָּב בְּאוֹתוֹ דָּבָר מִן הַתּוֹרָה כְּמוֹתוֹ:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
When do the statements that [it is possible to] fulfill one's obligation [in this manner] apply? When they have not eaten to the point of satiation. Therefore, their obligation is only Rabbinic in origin, and can be fulfilled by [listening to] a minor, a servant, or a woman.
If, however, they ate to the point of satisfaction, and thus are obligated according to the Torah itself to recite grace, they cannot fulfill their obligation by [listening to] either a woman, a minor, or a servant. Anyone who is obligated according to the Torah to perform a mitzvah can have his obligation fulfilled only by another person who is also obligated from the Torah [to fulfill this mitzvah] as he is.


###### Mishneh Torah, Blessings 5:17
[Mishneh Torah, Blessings 5:17](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Blessings/r/5:17)

הַנִּכְנָס אֵצֶל אֲחֵרִים וּמְצָאָן מְבָרְכִין בְּבִרְכַּת הַזִּמּוּן. אִם מָצָא הַמְבָרֵךְ אוֹמֵר נְבָרֵךְ הוּא עוֹנֶה בָּרוּךְ הוּא וּמְבֹרָךְ. וְאִם מָצָא הָאוֹכְלִים עוֹנִין בָּרוּךְ שֶׁאָכַלְנוּ מִשֶּׁלּוֹ הוּא עוֹנֶה אַחֲרֵיהֶן אָמֵן:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
[The following rules apply when] a person enters [a room where] others are reciting the blessing of *zimmun*]: If he [enters when] the person reciting the blessings says, "Let us recite grace," he should respond, "Blessed is He, and may He be blessed." If he [enters when] the others reply, he should say *Amen* afterward.