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==Shir HaMaalot==
==Shir HaMaalot==
# One should say [[Al Neharot Bavel]] before [[benching]] after a meal and on days when there’s no [[tachanun]] one should say [[Shir HaMaalot]] BeShuv Hashem instead. The minhag is to say [[Shir HaMaalot]] at Seudot mitzvah as well. <Ref>Kitzur Shulchan Aruch 42:5, Mishna Brurah 1:10,11, Piskei Teshuvot 1:14 in the footnote. See also [http://www.yutorah.org/lectures/lecture.cfm/744860/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Al_Naharos_Bavel_and_Shir_Hama'alos Rabbi Aryeh Lebowitz on the Ten Minute Halacha].</ref>
# One should say [[Al Neharot Bavel]] before [[benching]] after a meal and on days when there’s no [[tachanun]] one should say [[Shir HaMaalot]] BeShuv Hashem instead.<Ref>Magen Avraham 1:5, Kitzur Shulchan Aruch 42:5, Mishna Brurah 1:10,11</ref> The minhag is to say [[Shir HaMaalot]] at Seudot mitzvah as well.<ref>Byitzchak Yikareh of Rav Nevinsal 1:5, Piskei Teshuvot 181:14 in footnote 60. Piskei Teshuvot cites this minhag based on Hitorerut Teshuva 1:88 and others. See also [http://www.yutorah.org/lectures/lecture.cfm/744860/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Al_Naharos_Bavel_and_Shir_Hama'alos Rabbi Aryeh Lebowitz on the Ten Minute Halacha].</ref>
 
==Obligation of Zimmun==
==Obligation of Zimmun==
# If three people eat together are obligated to make a Zimmun before [[benching]] (making [[Birkat HaMazon]]). <ref> S”A 192:1 </ref> Chazal based it on the pasuk “גדלו לה" אתי ונרוממה ה" יחדיו” <ref> Tehilim 34 </ref> and “כי שם ה" אקרא הבו גודל לאלוקונו” <ref> Devarim 30. Gemara [[Brachot]] 45 quoted by the Mishna Brurah 192:1. </ref>.
# If three people eat together are obligated to make a Zimmun before [[benching]] (making [[Birkat HaMazon]]). <ref> S”A 192:1 </ref> Chazal based it on the pasuk “גדלו לה" אתי ונרוממה שמו יחדיו” <ref> Tehilim 34 </ref> and “כי שם ה" אקרא הבו גודל לאלוקונו” <ref> Devarim 30. Gemara [[Brachot]] 45 quoted by the Mishna Brurah 192:1. </ref>.
# Most authorities consider Zimmun to be a rabbinic obligation. <ref> Pri Megadim (A”A 197:2) writes that most authorities consider zimmun to be of rabbinic obligation. Chaye Adam 48:1 writes that Zimmun is derabbanan and some say it’s Deoritta. Chazon Ish (31:1) argues that Zimmun should be Deoritta. </ref>
# Most authorities consider Zimmun to be a rabbinic obligation. <ref> Pri Megadim (A”A 197:2) writes that most authorities consider zimmun to be of rabbinic obligation. Chaye Adam 48:1 writes that Zimmun is derabbanan and some say it’s Deoritta. Chazon Ish (31:1) argues that Zimmun should be Deoritta. </ref>
# Zimmun could be said in any language as the purpose is to introduce the [[benching]] orally and join the group together to praise Hashem. <ref> Zohar (Balak pg 186b) writes that it’s important to precede [[benching]] with “give us a cup to bench” in Hebrew or Aramaic to introduce the [[benching]] to bring the [[kedusha]]. Mishna Brurah 192:2 quotes this and writes the minhag ashkenaz was to say Zimmun in Yiddish “Rabbotei Mir Velin Benchin”. Kol Bo (Siman 25) emphasizes the group merit of the zimmun. </ref>
# Zimmun could be said in any language as the purpose is to introduce the [[benching]] orally and join the group together to praise Hashem. <ref> Zohar (Balak pg 186b) writes that it’s important to precede [[benching]] with “give us a cup to bench” in Hebrew or Aramaic to introduce the [[benching]] to bring the [[kedusha]]. Mishna Brurah 192:2 quotes this and writes the minhag ashkenaz was to say Zimmun in Yiddish “Rabbotei Mir Velin Benchin”. Kol Bo (Siman 25) emphasizes the group merit of the zimmun. </ref>
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== Who has the obligation?==
== Who has the obligation?==
# There is only an obligation to have a zimmun if three or more people eat together. The three conditions to be considered “together” is that those who are eating 1) eat while seated, 2) sit at one table, and 3) start or end the meal together. <ref> Shulchan Aruch 193:2 writes that a third person can join two that already started eating if he is “Koveh” (establishes his place) with them. Mishna Brurah 193:21 writes that if one doesn’t eat while sitting and eat at the same table one isn’t considered as being Koveh with the others. Magen Avraham 195:2 and Mishna Brurah 197:3 also include the requirement of sitting at the same table. </ref> They are considered starting together if they all start to eat the first kezayit of bread while the others are still eating that first kezayit.<ref>Tosfot Brachot 45a s.v. shelosha, Vezot Habracha p. 131 citing Rav Elyashiv and Rav Tzvi Weber. He also quotes Rav Sheinberg who said that if they went to wash at the same time it is like they started together.</ref>
# There is only an obligation to have a zimmun if three or more people eat together. The three conditions to be considered “together” is that those who are eating 1) eat while seated, 2) sit at one table, and 3) start or end the meal together. <ref> Shulchan Aruch 193:2 writes that a third person can join two that already started eating if he is “Koveh” (establishes his place) with them. Mishna Brurah 193:21 writes that if one doesn’t eat while sitting and eat at the same table one isn’t considered as being Koveh with the others. Magen Avraham 195:2 and Mishna Brurah 197:3 also include the requirement of sitting at the same table. </ref> They are considered starting together if they all start to eat the first kezayit of bread while the others are still eating that first kezayit.<ref>Tosfot Brachot 45a s.v. shelosha, Vezot Habracha p. 131 citing Rav Elyashiv and Rav Tzvi Weber. He also quotes Rav Sheinberg who said that if they went to wash at the same time it is like they started together.</ref>
##A person eating with his family is considered one eating together to be obligated in zimmun even if they aren't eating at the same table.<ref>Mishna Brurah 193:18</ref>
##People eating together at a simcha or any other occasion are considered eating together even if they aren't eating at the same table.<ref>Piskei Teshuvot 193:7</ref>
## If in a school or yeshiva, the students go to lunch at the same time, the group can make Zimmun together even if they sit at separate tables as long as they can see from one table to another. Even if they don’t have enough at each table to make their own Zimmun of ten, they can join together to make a Zimmun of ten. However, it’s preferable that they one time actual say verbally that they intend to eat together. <ref> Yalkut Yosef (vol 3 pg 375), Piskei Teshuvot 193:7 </ref>
===Zimmun When They Didn't Establish Together===
===Zimmun When They Didn't Establish Together===
# If two groups ate in different places in the same house and they could see from one group to another, if they have intent (when they began the meal) to join for Zimmun they may join, however, if if they didn’t have intent, then according to Sephardim they may not join for Zimmun, but according to Ashkenazim it’s a dispute whether they may join for zimmun. <Ref>Shulchan Aruch OC 195:1, Mishna Brurah 195:6 </ref>
# If two groups ate in different places in the same house and they could see from one group to another, if they have intent (when they began the meal) to join for Zimmun they may join, however, if if they didn’t have intent, then according to Sephardim they may not join for Zimmun, but according to Ashkenazim it’s a dispute whether they may join for zimmun. <Ref>Shulchan Aruch OC 195:1, Mishna Brurah 195:6 </ref>
## If in a school or yeshiva, the students go to lunch at the same time, the group can make Zimmun together even if they sit at separate tables as long as they can see from one table to another. Even if they don’t have enough at each table to make their own Zimmun of ten, they can join together to make a Zimmun of ten. However, it’s preferable that they one time actual say verbally that they intend to eat together. <ref> Yalkut Yosef (vol 3 pg 375) </ref>
# If three people aren’t obligated to make Zimmun as they didn’t join their meals together sitting, on the same table, and starting or finishing together they may not have a zimmun.<ref> Rama 193:3 writes that even if three people aren’t obligated in Zimmun it’s preferable that they make Zimmun because of Berov Am Hadrat Melech, that it’s preferable to honor Hashem in multitudes. Mishna Brurah 193:23 writes that the same would apply if there are more than 3 people. However, Magen Avraham in name of many poskim that since one can’t fulfill the [[Birkat HaMazon]] for another person one is also not allowed to make a zimmun together. Mishna Brurah 193:24 concludes that the Magen Avraham is more logical. Vezot Habracha p. 134 concurs.</ref> Some say that if they sat together but they just started and ended at different times they that they can have a zimmun together.<ref>Rav Shlomo Zalman Auerbach (Minchat Shlomo Brachot 45a cited by Dirshu 193:22)</ref>
# If three people aren’t obligated to make Zimmun as they didn’t join their meals together sitting, on the same table, and starting or finishing together they may not have a zimmun.<ref> Rama 193:3 writes that even if three people aren’t obligated in Zimmun it’s preferable that they make Zimmun because of Berov Am Hadrat Melech, that it’s preferable to honor Hashem in multitudes. Mishna Brurah 193:23 writes that the same would apply if there are more than 3 people. However, Magen Avraham in name of many poskim that since one can’t fulfill the [[Birkat HaMazon]] for another person one is also not allowed to make a zimmun together. Mishna Brurah 193:24 concludes that the Magen Avraham is more logical. Vezot Habracha p. 134 concurs.</ref> Some say that if they sat together but they just started and ended at different times they that they can have a zimmun together.<ref>Rav Shlomo Zalman Auerbach (Minchat Shlomo Brachot 45a cited by Dirshu 193:22)</ref>


==If a Member of the Zimmun Left or Benched==
==If a Member of the Zimmun Left or Benched==
# If three ate together and were obligated in Zimmun and one forgot about Zimmun and said [[Birkat HaMazon]] then the other two can say zimmun with the third. <Ref>Shulchan Aruch 194:1 </ref> However, if one of the group answered Zimmun with another group he can’t answer another zimmun of three. <Ref>Rama 194:1 </ref>
===If a Member of the Zimmun already Said Birkat Hamazon===
# If three ate together and were obligated in Zimmun and one forgot about Zimmun and said [[Birkat HaMazon]] then the other two can say zimmun with the third. <Ref>Rava Tosfa in Gemara Brachot 50a states that if three people ate together and one said birkat hamazon then the other two can afterwards include him in the zimmun, even though he doesn't fulfill his obligation, they fulfill their obligation. Rambam Brachot 5:14, Rosh Brachot 7:28, and Shulchan Aruch 194:1 codify this as the halacha.</ref> However, if one of the group already answered Zimmun with another group he can’t answer another zimmun of three. <Ref>Rav Hai Goan (cited by Rashba 50a s.v iy nami) understood Rava on 50a to mean that if there were three groups of three people who ate bread together and one from each group joined together for a zimmun the others would be exempted from a zimmun. The reason is that since the original groups only had three people once one of them answered a zimmun he is discounted from their group and as such they can't make a zimmun anymore. The Rashba explains that according to Rav Hai Gaon only if the other person answered a zimmun is he disqualified from joining their group, but if he forgot and say birkat hamazon without a zimun he wouldn't invalidate his group's zimmun and he can join their zimmun although he isn't going to fulfill his obligation. Rama 194:1 holds like Rav Hai Goan. Bet Yosef 193:6 cites it.
* Furthermore, the opinion of Rashi 50b s.v. vlo, Tosfot 50a s.v. aval, and Rambam Brachot 5:11 explain the gemara Brachot 50a to mean that if a person answered a zimmun and then joined another group he can't answer another zimmun. </ref>
# If three people ate bread together, and two forgot to wait for Zimmun, the other one can not do Zimmun with the ones who already Benched. <ref> The Rosh Brachot 7:28 writes that if two of them already said birkat hamazon there's no more obligation of zimmun for any of them. He infers it from the gemara that says only if one already said Birkat Hamazon implying if it was more then there would be no obligation of zimmun anymore. Rashba Brachot 50a s.v. inhu and Hagahot Maimoniyot 5:30 agree. Maamer Mordechai 194:3 and Keysad Mezamnin 194:5 p. 112 codify this.</ref>
# If four ate bread and two forgot and said birkat hamazon the other two can create a zimmun with one of the ones who already said birkat hamazon.<ref>Maamer Mordechai 194:3 explains that although the Rashba explains that one can only create a zimmun if a majority of the original group is there, since two need to say birkat hamazon they would have a zimmun even if only one of those who already said birkat hamazon would join them. Biur Halacha 194:1 s.v. echad agrees.</ref>
# If three people ate together, two ate bread and one ate a [[Kezayit]] of something else or drank a [[Revi'it]] of a drink (other than water) are obligated to make Zimmun. <ref> Mishna Brurah 197:20 writes that if one out of three people ate a [[Kezayit]] of a food (other than bread) or drank a reviyat of drinks (other than water), the three people can still make Zimmun. </ref>
# If one of three only had a [[Kezayit]] of another food or a reviyat of drinks, and one of those who ate bread forgot to wait for Zimmun and Benched, the other one who ate bread can no longer make Zimmun. <Ref> Eliya Rabba has a doubt about the case where two ate bread with someone who ate a kezayit of another food and one who ate bread said birkat hamazon if they can still have a zimmun. Perhaps since majority of the group still didn't say a bracha achrona they can have a zimmun or perhaps since only the one who had bread and still didn't say birkat hamazon needs a zimmun the obligation of the zimmun disappeared. He concludes that the latter approach is more reasonable. Birkei Yosef (Shiurei Bracha 194:1), Maamar Mordechai 194:3, Magen Giborim (Elef Hamagen 194:1), and Biur Halacha 194:1 s.v. echad agree. Maamer Mordechai elaborates that according to the Rosh the one who already said birkat hamazon is like someone who ate a kezayit of another food so if the other two ate bread that would create a zimmun. But according to the Rambam that someone who ate a kezayit of another food can't join for a zimmun of three the one who already said birkat hamazon is better than someone who ate a kezayit but either way in this case there's no zimmun.</ref>
# If one of three only had a [[Kezayit]] of another food or a reviyat of drinks, and the one who didn’t eat bread forgot to wait for Zimmun and made [[Bracha Achrona]], the other two  who ate bread can no longer make Zimmun. <Ref> Magen Avraham 197:4 quotes the Aguda who writes that if one who didn't eat bread forgot and made a bracha achrona he is no longer included in the zimmun at all and it is unlike someone who ate bread and then forgot and recited birkat hamazon. Maamar Mordechai 194:3 and Mishna Brurah 197:9 agree.</ref>
# If there's a zimmun of ten and one already said birkat hamazon, according to Ashkenazim they can still recite a zimmun with Shem even though the one who already said birkat hamazon doesn't fulfill his obligation everyone else does. In fact this works even if three already said birkat hamazon. According to Sephardim they can not make a zimmun with a shem.<ref>Bet Yosef 193:1 s.v. vchen holds that someone who already said zimmun can join a zimmun of three but not a zimmun of ten. Birkei Yosef 194:1 agrees. Keysad Mezamnin p. 118 explains that a zimmun of ten requires a greater level of establishment to create a zimmun than a zimmun of three (Brachot 45b) and therefore someone who already said birkat hamazon can't join.  However, the Eliya Rabba 194:1 argues. Biur Halacha 194:1 s.v. echad agrees.</ref>
 
===When is it Permitted to Leave?===
# If three people ate in three different groups of three they shouldn't leave their groups and form their own zimmun because doing so will invalidate their original groups.<ref>Rav Hai Goan's understanding of Brachot 50a, Rashba 50a s.v. iy nami, Rama 193:6</ref>
# If three people ate in three groups of four or more people they can leave their groups and form their own zimmun because their original groups will still have their own zimmun.<ref>Rashba Brachot 50a s.v. iy nami, Rama 193:6</ref>
===If a Member of the Zimmun Left===
# If someone in a group of four and one left and they did zimmun while he wasn't there he is exempt from zimmun and he can't later join a zimmun. The same is true if he was part of a group of three and he left and someone else replaced him and they did a zimmun without him, he lost his obligation of zimmun.<ref>Rosh Brachot 7:29 quotes Rabbenu Yehuda who explains that the gemara meant that if the original groups did zimmun the ones who left lost their obligation of zimmun. Even though the Rosh argues with Rabbenu Yehuda, Rabbenu Yonah 36a s.v gemara and Raavad Brachot 5:11 agree with Rabbenu Yehuda. Rashba 50a s.v. iy nami implies that he agrees. Shulchan Aruch OC 193:6 codifies the opinion of Rabbenu Yehuda.</ref>
# If three ate together and one person left he could be called back and Zimmun could be said even if he’s standing by the door next to them, however he should say [[Birkat HaMazon]] where he ate. However, if ten people ate together and one left he should be called back and everyone should sit down for Zimmun. <Ref>Gemara Brachot 45b, Shulchan Aruch OC 194:2, Mishna Brurah 194:8 </ref>
# If three ate together and one person left he could be called back and Zimmun could be said even if he’s standing by the door next to them, however he should say [[Birkat HaMazon]] where he ate. However, if ten people ate together and one left he should be called back and everyone should sit down for Zimmun. <Ref>Gemara Brachot 45b, Shulchan Aruch OC 194:2, Mishna Brurah 194:8 </ref>


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# If three people ate together in the beginning or they finished together (and it’s considered as if they finished together if they still would eat something had if be brought to them) then there’s an obligation of Zimmun. <Ref>Mishna Brurah 193:19 </ref>
# If three people ate together in the beginning or they finished together (and it’s considered as if they finished together if they still would eat something had if be brought to them) then there’s an obligation of Zimmun. <Ref>Mishna Brurah 193:19 </ref>
# Two who ate together aren't obligated in Zimmun and therefore, they should say [[Birkat HaMazon]] to themselves.<ref>The Gemara Brachot discusses whether two people can create a zimmun. Rabbi Yochanan holds that two people can't have a zimmun but Rav holds they can. The Rif 33a, Rosh Brachot 7:6, Or Zaruah Brachot n. 184, and Rambam Brachot 5:16 hold like Rabbi Yochanan. Shulchan Aruch 193:1 codifies the opinion of Rabbi Yochanan. </ref> However, if one of them doesn’t know how to say [[Birkat HaMazon]] and the other does, then the one who knows may say it aloud and fulfill the obligation of the one who doesn't know as long as the one saying has intent to fulfill the obligation of the other, and the one listening has intent to fulfill his obligation. <ref>Gemara 45b establishes that if someone doesn't know how to say birkat hamazon he can fulfill his obligation by listening to someone who does know how to say birkat hamazon. Rif 33a, Rosh 6:7, Rambam Brachot 5:15, and Shulchan Aruch 193:1 quote this as the halacha. </ref>
# Two who ate together aren't obligated in Zimmun and therefore, they should say [[Birkat HaMazon]] to themselves.<ref>The Gemara Brachot discusses whether two people can create a zimmun. Rabbi Yochanan holds that two people can't have a zimmun but Rav holds they can. The Rif 33a, Rosh Brachot 7:6, Or Zaruah Brachot n. 184, and Rambam Brachot 5:16 hold like Rabbi Yochanan. Shulchan Aruch 193:1 codifies the opinion of Rabbi Yochanan. </ref> However, if one of them doesn’t know how to say [[Birkat HaMazon]] and the other does, then the one who knows may say it aloud and fulfill the obligation of the one who doesn't know as long as the one saying has intent to fulfill the obligation of the other, and the one listening has intent to fulfill his obligation. <ref>Gemara 45b establishes that if someone doesn't know how to say birkat hamazon he can fulfill his obligation by listening to someone who does know how to say birkat hamazon. Rif 33a, Rosh 6:7, Rambam Brachot 5:15, and Shulchan Aruch 193:1 quote this as the halacha. </ref>
# According to many opinions it is crucial that the one who is listening understand the [[Birkat HaMazon]]. Some poskim are lenient and add that such was the minhag. <Ref>Tosfot Brachot 45b s.v. shani concludes that if a person doesn't understand the birkat hamazon he can't fulfill his obligation with a zimmun. Mordechai, Or Zaruah Brachot n. 186, Rabbenu Yonah Brachot 33a s.v. vnira, and Rosh Brachot 7:6 agree. However, the Rosh cites Rashi who held that even if those listening don't understand they can fulfill their obligation by listening to birkat hamazon in Hebrew as we find by Megillah 17a. Tur and Shulchan Aruch 193:1 hold like the Tosfot. Darkei Moshe 193:1 writes that the minhag is to rely on Rashi. Magen Avraham 193:2 and Mishna Brurah 193:5 accept the Darkei Moshe. </ref>
# According to many opinions it is crucial that the one who is listening understand the [[Birkat HaMazon]]. Some poskim are lenient and add that such was the minhag. <Ref>Tosfot Brachot 45b s.v. shani concludes that if a person doesn't understand the birkat hamazon he can't fulfill his obligation with a zimmun. Mordechai, Or Zaruah Brachot n. 186, Rabbenu Yonah Brachot 33a s.v. vnira, and Rosh Brachot 7:6 agree. However, the Rosh cites Rashi who held that even if those listening don't understand they can fulfill their obligation by listening to birkat hamazon in Hebrew as we find by Megillah 17a. Tur and Shulchan Aruch 193:1 hold like the Tosfot. Darkei Moshe 193:1 writes that the minhag is to rely on Rashi. Magen Avraham 193:2 and Mishna Brurah 193:5 accept the Darkei Moshe.
* The Birkat Avraham 9:287 (cited by Olot Tamid 193:2) writes that even Shulchan Aruch would accept that for a zimmun of three it is possible to fulfill the obligation of someone who doesn't understand Hebrew and it is only an issue if there's only two people. However, the Olot Tamid argues that Shulchan Aruch doesn't distinguish. (Tosfot Brachot 45b s.v. shani explicitly is against the Birkat Avraham.) Biur Halacha 193:1 s.v. eino cites the Birkat Avraham.</ref>
===Two Who Ate Bread and a Third Ate Other Foods===
===Two Who Ate Bread and a Third Ate Other Foods===
# If two people ate bread and a third person ate a [[kezayit]] of another food, some rishonim hold that they may not join together to make a zimmun, while other rishonim hold that they may join together for a zimmun. Ideally the third person should eat bread and join for a zimmun. If he doesn't want to, they can join for a zimmun of three. <Ref>
# If two people ate bread and a third person ate a [[kezayit]] of another food, some rishonim hold that they may not join together to make a zimmun, while other rishonim hold that they may join together for a zimmun. Ideally the third person should eat bread and join for a zimmun. If he doesn't want to, they can join for a zimmun of three. <Ref>
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# Ashkenazi Ketanim should still answer to a zimmun that they hear according to how much they ate with those bentching.<ref>The Piskei Teshuvot (199:5) says that they should answer as appropriate to other people's zimmun based on [[Chinuch]] if they ate together with those making a zimmun.</ref>
# Ashkenazi Ketanim should still answer to a zimmun that they hear according to how much they ate with those bentching.<ref>The Piskei Teshuvot (199:5) says that they should answer as appropriate to other people's zimmun based on [[Chinuch]] if they ate together with those making a zimmun.</ref>
#Some say that two adult women and a female minor who eat together may make a zimmun.<ref>The Kaf HaChaim (199:21) sounds like they have to be three Gedolot. The Hebrew-English Yalkut Yosef in the footnotes quotes a Maayan Omer (pg 305) that says it's permissible.</ref>
#Some say that two adult women and a female minor who eat together may make a zimmun.<ref>The Kaf HaChaim (199:21) sounds like they have to be three Gedolot. The Hebrew-English Yalkut Yosef in the footnotes quotes a Maayan Omer (pg 305) that says it's permissible.</ref>
==Zimmun after someone already Benched==
# If three people ate bread together, and one forgot to wait for Zimmun, the other two can do Zimmun with the one who already Benched. <ref> S”A 194:1 writes that if one out of three people in a Zimmun said [[Birkat HaMazon]] they can still make a Zimmun to fulfill the obligation of the two and the one who said [[Birkat HaMazon]] will not fulfill his obligation because a Zimmun must be said before [[Birkat HaMazon]]. </ref>
# If three people ate together, two ate bread and one ate a [[Kezayit]] of something else or drank a [[Revi'it]] of a drink (other than water) are obligated to make Zimmun. <ref> Mishna Brurah 197:20 writes that if one out of three people ate a [[Kezayit]] of a food (other than bread) or drank a reviyat of drinks (other than water), the three people can still make Zimmun. </ref>
# If one of three only had a [[Kezayit]] of another food or a reviyat of drinks, and one of those who ate bread forgot to wait for Zimmun and Benched, the other one who ate bread can no longer make Zimmun. <Ref> Mishna Brurah 197:9 </ref>
# If one of three only had a [[Kezayit]] of another food or a reviyat of drinks, and the one who didn’t eat bread forgot to wait for Zimmun and made [[Bracha Achrona]], the other two  who ate bread can no longer make Zimmun. <Ref> Mishna Brurah 194 (Beiur Halacha s.v. Echad Mehem) quotes tha Eliya Rabba who is unsure whether the one who ate bread and didn’t make [[Birkat HaMazon]] can make Zimmun and concludes that since there’s only one who is obligated (and can fulfill their obligation) they can’t make Zimmun. Such is also the opinion of the Birkei Yosef, Mamer Mordechai, and Magen Giborim. </ref>


==Safek Zimmun==
==Safek Zimmun==